■ ■ I ■ n »* ■ 7 '.'.,.4' Gpjgtalt \%tc THE BLOODY THEATRE, OR MARTYRS MIRROR OF THE DEFENSELESS CHRISTIANS, who baptized only upon Confession of Faith, and who suffered and died for the testimony of Jesus, their Savior, from the time of Christ to the year A. D. 1660. COMPILED FROM VARIOUS AUTHENTIC CHRONICLES, MEMORIALS, AND TESTIMONIES, BY THIELEM J. van BRAGHT. Translated from the original Dutch or Holland language from the Edition of 1660, BY JOSEPH F. SOHM. ILLUSTEATED. A . »°*1* ELKHART, INDIANA. MENNONITE PUBLISHING COMPANY. 1886. .0° "2^ :<$ Entered according to Act of Congress, in the year 1886, by Mennonite Publishing Company, In the office of the Librarian of Congress, at Washington. J\s the English language, year by year, becomes more prevalent among our Mennonite people, the necessity of presenting to them in that language the doctrines, teachings and practices, as well as the story of the sufferings, the faithful endurance and the final triumphant deaths, of those of like faith with us who lived in the earlier ages of Christianity, becomes apparent to every reflecting mind. These doctrines, teachings and practices together with the examples of faithful devotion to Christ and his word, and the unfaltering endurance under the severest persecution, are powerful incen- tives to Christians to-day, to inspire many sincere souls to live a more consecrated life, to practice greater self-denial, to live more separated from the world, and show a greater zeal in the work of the Lord and the salvation of souls ; and they are especially precious to us, as Mennonites, because through these people it pleased God to hand down to us the living exemplification of the peculiar tenets and doctrines which we hold and practice at the present day. The reading of books of this kind will also help us to appreciate more highly the privileges with which God has blessed us above our forefathers. While they oftentimes were not permitted to have permanent places of abode, and were driven about and hunted down like wild beasts, compelled to dwell in caves and mountains, and other secluded places, hold their meetings in secret, and suffer every imaginable form of injustice and persecution, because to be a true follower of Christ in those days was considered the very worst of crimes, we enjoy all the privileges of citizenship and are protected in the fullest enjoyment of our religion and forms of worship. It is the duty of the Church to maintain and teach the pure gospel of Jesus Christ and to transmit the same to coming generations, and as we contemplate these facts, what a glorious treasure of pure Christian devotion shines forth in these pages of the Story of the Martyrs, and how much this grand record of their sufferings has done, and may yet do to perpetuate the pure doctrines of the gospel, eter- nity alone will reveal. For these reasons and many others that might be referred to, the publishers of this edition, have, in the fear of God, for the promotion of his glory, undertaken the publication of "The Bloody Theatre or Martyrs Mirror" and herewith give it to the public, in the hope that it may be the means of promoting the glory of God and of doing much good among the children of men. Note. — The translation of this work was made from the Dutch Edition of 1660, and where questions of doubt occurred, the edition of 1685 as well as the German editions were consulted. The Publishers. Translator's Preface. The principal object in writing this preface is to point out the chief difficulties I had to contend with while engaged in this truly laborious and exhaustive task. I do this not for the purpose of exciting sym- pathy on my behalf, but to convey to the reader an appropriate idea of the perplexing nature of the work that has engrossed my closest attention, and absorbed so much of my energy and care for nearly three years. The reader will thereby be prepared to view with greater leniency the unavoidable incon- sistencies and other imperfections his critical eye may discover. First of all, I will state, that the original is written in a language that has now been obsolete for many years ; which proved a very great obstacle, since no dictionary obtainable could at all times give the desired information ; hence the meaning of many words and phrases had to be ascertained by long and laborious research and comparison, which nec- essarily did not always preclude the possibility of an error, though I have taken great pains to give as correct a rendition as possible. Another feature of the original, that frequently proved very trying is, that it consists in great part of letters written by comparatively illiterate persons, in consequence of which the language used is very often ambiguous or obscure, necessitating an incal- culable amount of weighing and comparing, without affording certainty of having apprehended the writ- er's true meaning. Still another perplexing obstacle was the fact, that, many proper names occurring in the work, and foreign to the language of the original, having ap- parently been incorrectly transcribed, it was not always possible to determine the exact spelling of such names ; which, though desirable, is, however, not of any material Consequence. But the greatest and most harassing difficulty of all was the circumstance that the version of the Bi- ble used by the various authors of the work differed in many, and, sometimes, in very essential points from our English translation, making it an utter impossibility, to adopt an inflexible rule, without involving one's self in countless errors and miscon- structions. The course I generally pursued was, that when the rendering of the passage, or passages, given or used in the original, almost coincided with, or at least did not materially differ from that of our English Bible, I would take the quotation in ques- tion verbatim from the latter ; while, when the dis- crepancy was too considerable, or an argument de- pended on the exact rendition, I translated the phrase or passage to be quoted literally from the original. Hence the reader will perceive, that this made it an absolute impossibility to adhere to one, invariable rule ; and if he but knew the amount of careful thought, and anxiety, expended in drawing the line, when to quote from the English version, and when to translate literally, he could not but heartily sympathize with the translator, and kindly overlook any shortcomings he may discover. With regard to the marginal notes or remarks, I would state that I have invariably translated them when they contained anything necessary for the complete understanding of the subject under con- sideration ; but frequently they are simply a resume of a paragraph, or side remarks of the compiler, without any information or value for the reader ; in this case I have omitted them. These are the chief points I would have the reader consider, for by bearing them in mind he will be enabled to judge understandingly, and also, charitably, of the manner in which the translator has performed his task. To claim that this trans- lation contains no errors would be simply prepos- terous, when all circumstances are taken into con- sideration ; but I can truthfully say that I have conscientiously striven to furnish the reader with as correct a translation as it was in my power to give. ■ How I have succeeded I leave to the reader to judge. Trusting that the contemplation of the faith, the self-sacrificing zeal, and the religious fer- vor of these martyrs of former ages will leave its imprint for good upon the hearts of those who shall read this book, I now consign it to the hands of the printer. Joseph F. Sohm. : fc^T©— 1*S— e5~ ^ Invocation. To God, my Lord, the Creator, Preserver mid Redeemer of my sold, be praise, honor and majesty, forever and ever. Pardon me, O my Lord and my God ! that I, who am but dust and ashes, approach Thee. Gen. 18: 27. I fear to come to Thee, because Thou art a consuming fire, while I am wood, hay and stub- ble, subject to be burned ; yet I must not remain away from Thee, because I have that which is Thine, yea, which is Thy most precious treasure, even the blood and offering of the saints ; I must needs come and offer it to Thee. May it be well-pleasing to Thee, my^dear Savior, that I offer that which long since has been offered up to Thee. But I have full confidence that Thou wilt not reject me. I believe I have the assurance that this will be acceptable to Thee, for Thy servant David, a man after Thine own heart, sang, " rre- cious in the sight of the Lord is the death of his saints." Ps. 116: 15.* Moreover Thou knowest, O my Savior and Re- deemer, the steadfast faith, the unquenchable love, and the faithfulness unto death, of those of whom I have written, and who gave their precious lives and bodies as a sacrifice to Thee. Besides, Thou hast spared my life, that I, unwor- thy and weak as I am for such a task, might yet perform it ; for snares of death had compassed me, keeping me bound nearly six months during last fall, winter and spring, so that I often thought I could not survive ; nevertheless Thy power strength- ened me, Thy hand rescued me, and by Thy grace was I led safely through, so that in the midst of my difficulties and contrary to the advice and opinion of the physicians (for the zeal and love of Thy saints had taken complete possession of me), I wrote and finished the greater part of this work. The sacrifices which are acceptable unto Thee are a broken spirit, etc. Ps. 51 : 17. But this offering, O God, was accompanied with many tears, caused partly by my distress, as I, on account of the weak- ness of my nature, called upon Thee for help, part- ly through joy, as I found and experienced Thy comfort and help. Yet that which more than all else caused my tears to flow was the remembrance of the sufferings and the death of Thy martyrs, who altogether innocent, as defenseless lambs, were led to the water, the fire, the sword, or to the wild beasts in the arena, there * Not only oxen and sheep, but also turtle doves and young- doves were formerly acceptable offerings to Thee, O my God, and how much more the blood and death of Thy saints, to suffer and to die for Thy name's sake. However, I experienced no small degree of joy as I contem- plated the living confidence they had in Thy grace, and how valiantly they fought their way through the strait gate. Ah ! how often did I wish to have been a par- taker with them ; my soul went with them, so to speak, into prison ;* I encouraged them in the tri- bunal, to bear patiently, without gainsaying or flinching, their sentence of death. It seemed to me as though I accompanied them to the place of exe- cution, scaffold or stake, saying to them in their extremity, Fight valiantly dear brethren and sisters ; the crown of life awaits you. I almost fancied that I had died with them ; so inseperably was my love bound up with them, for Thy holy name's sake. I therefore entreat Thee once more, O my God, to let this sacrifice be well-pleasing in Thy sight, and to accept it from me, Thy most humble servant, as a token of love towards Thee as well as toward Thy blessed martyrs. But before I leave this, strengthen me with Thy good Spirit, and arm me with the consolation of Thy grace, that I may not only confess Thee here with my mouth, but also honor Thee by a virtuous and pious conversation (Ps. 119:5), in the most holy faith, not refusing, if necessity require it and Thy honor be promoted thereby, to give my life and body into suffering and death, so that I may become like unto Thy dearest friends, my slain fel- low brethren and sisters, and receive with them the same reward in the great day of Thy recompense. Song of Sol. 1 : 4. This is the desire and petition of him, whose name is known to Thee, and who entreats Thee for grace now and in the hour of his death, and in the ages of eternity. O Lord, so let it be ! For thine, O God, is the kingdom, and the power, and the glory, forever and ever. Amen. T. J. van Braght. Dort, July the 23d, 1659. Note. — The Advertisement by the Dutch Publishers is omitted, as we deem it irrelevant to the present Edition. It contains a few plain state- ments of some amendments introduced in regard to obsolete words and phrases ; that many noteworthy additions compiled from authentic records have been made, etc.— Translator. * What is said of Onesiphorus according to the body, we have experienced in the spirit. Paul says : "The I,ord give mercy unto the house of Onesiphorus ; for he oft refreshed me, and was not ashamed of my chain." 2 Tim. 1 : 16. R E F A C E. TO MY BELOVED FRIENDS AND COM- PANIONS IN CHRIST JESUS OUR SAVIOR. Next to God we are joined to our fellozv-believers zvho have received the same faith with us ; and we shall therefore address ourselves to them. But most beloved, do not expect that we shall bring you into Grecian theatres, to gaze on merry comedies or gay performances. Here shall not be opened unto you the pleasant arbors and pleasure gardens of Atlas, Adonis or Semiramis, which are said to have been built in the air, and of which the ancients used to sing their merry lays ; yet far be it from us to conduct you to places of sadness, surely not to such as can, in verity, be called places of sadness. True enough, we shall lead you into dark valleys, even into the valleys of death (Ps. 23 : 4), where nothing will be seen but dry bones, skulls, and frightful skeletons of those who have been slain ; these beheaded, those drowned, others strangled at the stake, some burnt, others broken on the wheel, many torn by wild beasts, half devoured, and put to death in manifold cruel ways ; besides, a great multitude who having escaped death, bear the marks of Jesus, their Savior, on their bodies, wan- dering about over mountains and valleys, through forests and wildernesses, forsaken of friends and kindred, robbed and stripped of all their temporal possessions, and living in extreme poverty. Yet to look upon all this will not cause real sad- ness, for though the aspect is dismal according to the body, the soul will nevertheless rejoice in it, see- ing that not one of all those who were slain preferred life to death, since life often was proffered them on condition that they depart from the constancy of their faith. But this they did not desire ; on the contrary, many of them went boldly onward to meet death ; some even hastened to outstrip others, that they might be the first, who did not shrink from suffering anything the tyrants could devise, nay more than could be thought possible for a mortal man to endure. Among a great number we perceived a godfear- ing hero and knight of Christ,* who, advancing be- * This hero and knight of Christ we may understand to be one of Christ's apostles, but it may also very properly be inferred that reference is had to Gerardus, who went singing before his compan- ions to suffer for Christ's name. See first book about Arnold, Mar- silius, Theodoric, and five other men and two women, who were burnt alive with him at Cologne. fore others, went cheerfully unto suffering and death, in which he acquitted himself so well that he fought or pressed his way with such force through the strait gate, that he left his flesh on the posts. When we had beheld this with the eyes of faith, and had meditated upon the matter, our spirit was kindled, and we almost seemed to welcome him, and to wish him everything good, in these words : Klimt op uw' gulden HoogtV , Voor-vechter van de bende Der heyl'ge Zielen, die Gods roode Bloed-banicr Navolgde, in 7 gedrang, in' t midden der ellenden, Daer niet dan rook en dainp van me7ischen offer- vyer Tot door de ivolken vloog ; ?wch gingt gy Held haer voor, fa streed, door d' cnge poort, ten ruymen Hemel door. [Climb up your golden height, champion of the band of holy souls, who followed God's red banner of blood, in oppression and in the midst of misery ; where naught but the smoke and vapor of human burnt sacrifices ascended to the clouds ; yet thou, hero, didst go before them, yea, didst fight thy way through the strait gate to the wide Heaven.] Then followed a great multitude of very pious and virtuous people — men, women, youths and maidens, all clothed with the same armor of faith and walking in the same path. Some of these were, like their leader, deprived of life ; the rest were led to different places of execution, where they beheld many of their fellow brethren and sisters whose lives had been taken by the most dreadful means — burned and roasted at the stake. They nevertheless were not terrified, though they had to expect to be put to death in the same manner ; but were of good cheer, calling upon God for help, that they might not falter in their sufferings, but prove steadfast to the end ; this done, they also were burned. This seemed almost to break our heart ; our soul was horrified, and filled with pity on account of their misery ; but when we remembered their constancy, and that now, for the heat endured, they found re- freshing with God, nay, could expect the blessed crown of immortal glory, our grief subsided and sweet consolation filled our soul, so that we, to their memory, wrote the following words for ourselves and our fellow brethren : PREFACE. Het schriklyk offer-vyer, de glinsterende staken, Den smaed, die Zion leed, kon God ' s verkoren volk Belet nock hinder doen, noch geensins angstig maken Te drag en Christi naem, als in sen witte wolk: Tot dat een heete vlani haer lyven heeft verslonden ; Waer door haer zielen toen by God verkoeling vonden. [The dreadful sacrificial fire, the shining stakes, the shame which Zion suffers, could neither disturb nor hinder God's chosen people, nor make them afraid to bear the name of Christ, as in a white cloud : Until a burning flame has consumed their bodies ; whereby their souls found refreshing with God.] Some were not only bold, but went forth unto death rejoicing, which was evident from their con- duct. Others showed this by their words, as they spoke of the consolation in their heart and the glad hope dwelling in their soul, when they were placed at the stake. Many, when the fire was kindled, and even when they were enveloped by the flames, sang with a loud voice to the honor of their God and Savior, because they had been counted worthy to be offered up as sacrifices for his holy name's sake. Acts 5 : 41. Were we to relate the joy and consolation of those, who, having escaped death, wandered about in foreign countries and solitary places, without friends or kindred, help or assistance, time would fail us and words be inadequate to sufficiently de- scribe it. Here the testimony of Paul is found true, "that all things work together for good to them that love God." Rom. 8:28. For those who were forsaken by friends and human assistance, found help with the angels of God, and protection under the wings of the Almighty. Those who had no eternal rest or dwelling-place found rest and a mansion of content in their souls and hearts. Those who went almost naked, having no clothes to put on, were most preciously clothed and adorned according to the soul, with the robe of righteousness and the gar- ment of salvation and godly virtues. Those who had to abandon their secular business, and submit to despoilment of their money, goods and everything they had, so that outwardly they were very poor, possessed great riches within themselves through the grace of God which they received through the consolation of the Holy Spirit, and the word of the Lord, which was more precious to them than many thousand pieces of gold and silver. The inconvenient seasons of the year, the heat of summer, the cold of winter, the wetness of spring and fall, together with the contingencies of thunder, lightning, hail, snow, rain, wind, hunger, thirst, I sickness, fatigue, and other innumerable troubles I with which they met while wandering about and suffering persecutions, were to them sweet pleasures I and recreations in the Lord, for they knew that this would afterwards be turned into joy to them, since it is written : ' ' Blessed are ye that weep now : for ye shall laugh. ' ' Luke 6:21. Again : ' ' That we must through much tribulation enter into the king- dom of God." Acts 14:22. And, in another place : "If we suffer, we shall also reign with him. ' ' 2 Tim. 2:12. This caused them to say with the apostle : ' ' For our light affliction, which is but for a moment, work- eth for us a far more exceeding and eternal weight of glory." 2 Cor. 4 : 17. " For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us." Rom. 8 : 18. " For whether we live, we live unto the Lord ; and whether we die, we die unto the Lord : whether we live therefore or die, we are the Lord's." Rom. 14:8, etc. Many of them would not have exchanged the darkest and severest dungeons, or the caves of the earth, in which they had to hide themselves, for royal palaces. The wilderness was to them a de- lightful pleasure-garden, the howling of the wild beasts which surrounded them, as sweet music or the song of birds ; and water and roots or dry bread delighted them more than the daintiest viands and drink from the tables of the great. All this was granted them by the munificent hand of God, on account of the constancy of their faith, from which they could by no means be made to swerve, nor brought to waver in it ; on account of their living hope, which begat in their souls a long- ing for the future riches, so that they were enabled to esteem the present ones as of little worth and to forget them ; #nd on account of their unquenchable love for God, his holy truth, and their beloved fel- low-believers, whereby their souls were kindled into a flame far more intense than were their bodies through physical fire though these were reduced to ashes. But can carnal men comprehend this ? Will any of them believe these things ? We think not ; for how can a carnal man partake of the Spirit of God ? How could one who is earthly-minded ascend to heaven in his thoughts? 1 Cor. 2: 14. How can one comprehend that which pertains to salvation, who himself is altogether unsaved and possesses no desire to obtain salvation through the grace of God ? What fire of divine love can he feel, whose heart is totally cold, and who loves nothing but sin and sin- ful creatures. We maintain, therefore, that these are things which belong not to the blind worldly-minded, since they in their ignorance would not esteem them ; but to the heavenly-minded, who, as spiritual eagles, contemplate with the eyes of the soul the mysteries of God ; who seek their food with God, and find their delight in his saints and well-beloved who sacrificed their lives for his holy truth. For this cause we have addressed ourselves to you, most beloved brethren and sisters, who, with us, and with our slain friends, the blessed martyrs of God, have received the same faith. This book, the humble work of our hands, but which is never- theless a precious jewel, in view of the persons and matters contained therein, we have dedicated to you. Receive it, then, with the same love with which it has been dedicated to you. Read it again and again, and with the same attention and emotion with which we have written and re-written it. We are fully confident that, if you do this, it will not_be 8 PREFACE. unfruitful to you. But, before all things, fix your eyes upon the martyrs themselves, note the stead- fastness of their faith, and follow their example. Ruth, the Moabitess, said to Naomi, the mother of her husband : ' ' Entreat me not to leave thee, or to return from following after thee : for whither thou goest, I will go ; and where thou lodgest, I will lodge ; thy people shall be my people, and thy God my God : where thou diest, will I die, and there will I be buried : the Lord do so to me, and more also, if aught but death part thee and me. ' ' Ruth i : 16, 17. With such inseparable love ought we, most be- loved in the Lord, to be joined to our blessed fellow brethren who have been slain for the testimony of the Lord, that we might follow their footsteps unto the end ; for surely, the God whom they confessed and served, is also our God ; the Savior on whom they placed their hope is our Savior ; the faith which they all confessed is our faith (we speak of Ana- baptists in general) ; the laws and commandments of God which they received as their rule of life are also our laws and commandments ; they bowed their knees before God ; they obligated themselves by the words of their lips to render obedience to God, and thereupon received holy baptism ; we have done the same ; they promised to continue stead- fastly all the days of their life in the faith and due obedience, without departing therefrom^ yea, if nec- essary, to suffer death for it ; we have promised the same. What difference, then, is there between us and them ? Certainly only this : that they all per- severed unto the end, nay, unto a cruel death, with- out departing to the right or to the left ; which we have not yet done. They have taken by force the blessed Fatherland, the Canaan rich with milk, the true promised land which flows with honey ; which we have not yet done. They have therefore entered into rest, yea, have come to the Lord ; while we are yet in unrest, proceeding in our pilgrimage in the absence of the Lord. Therefore, my most beloved friends in Christ Je- sus, let us also in this last respect seek to be con- formed to our beloved slain fellow brethren, that we may continue steadfastly unto the end in the most holy faith which we have confessed with them. Oh ! be careful in this matter ; watch over your dear-bought souls ; for it is highly necessary, yea, more necessary than at any former time. OF THE GREATER DANGER THERE IS AT THIS TIME, THAN IN THE BLOODY AND DISTRESSING TIMES OF THE MARTYRS.* These are sad times, in which we live ; nay, truly, there is more danger now than in the time of our fathers, who suffered death for the testimony of the Lord. Few will believe this, because the great ma- jority look to that which is external and corporeal, * When Israel, under Pharaoh, in Egypt, had to burn brick, and to perform other hard labor, for the king, they remembered God, yea, cried unto the Almighty, so that God was moved to compassion, Ex. chap. 1, 2, 3, etc.; but when God had delivered them, and brought them into a goodly land, where it went well with them according to tin body, they forsook the Lord, and became wanton. Dent. 32: 15. This difference is found to exist also between the times of oppression and the times of freedom. and in this respect it is now better, quieter and more comfortable ; few only look to that which is inter- nal and pertains to the soul, and on which every- thing depends, ' ' for what is a man profited, if he shall gain the whole world, and lose his own soul ? or what shall a man give in exchange for his soul?" Matt. 16 : 26. These times are certainly more dangerous ; for then Satan came openly, through his servants, even at noon-day, as a roaring lion, so that he could be known, and it now and then was possible to hide from him ; besides, his chief design then was to de- stroy the body : but now he comes as in the night, or in the twilight, in a strange but yet pleasing form, and, in a two-fold way, lies in wait to destroy the soul ; partly, to trample under foot, and annihilate entirely, if this were possible, the only saving Chris- tian faith ; partly to destroy the true separated Christian life which is the outgrowth of faith. Ps. 91:5,6. He reveals himself on the one hand as an angel of light, 2 Cor. 11: 14, 15, as a kind, pleasant, yea, even divine messenger, with humble countenance, downcast eyes, plain garb, and living in seclusion from the throng of the worldly-minded, even as the holiest people, yea, the martyrs of God, formerly did. His words are modest, trembling and full of contrition — seemingly coming from deep meditation, inward fear and apprehension, lest he might speak amiss or untruthfully. Meanwhile, and before one is aware of it, he seizes hold and tears like a wolf in sheep's clothing, robbing the innocent lambs of Christ of their precious faith, which, he pretends to be of small importance, but without which faith it is impossible to please God, Heb. 1 1 : 6, nay, without which we, according to the words of Christ shall be condemned, Mark 16: 16 ; for (says Paul), whatso- ever is not of faith is sin, Rom. 14 : 23. It grieves us to the heart that we must live to see these times, and therefore speak in this wise. O Lord, strengthen our faith ! help thy weak, trusting lambs, that they may not be led into error, nor moved from the foundations of the most holy faith. On the other hand, through his instigation, the world now reveals itself very beautiful and glorious, more than at any preceding time, in a threefold pleasing form — the lust of the flesh, the lust of the eyes, and the pride of life.* Almost all men run after her, to worship her as a queen supreme ; but all are deceived thereby ; yea, many who have drunk of the poisoned wine of her lusts from the golden cup of her iniquities and deceptions, die a spiritual death. As the first design is aimed at the faith, so this is directed against the true Christian life. Here lies great danger. Who shall escape these snares ? He that would at no time be taken unawares by it, must indeed be cautious and watchful. But our very flesh * John, the friend of Christ, has presented the deceptive, beauti- ful appearance of this world in its threefold view of the lust of the flesh, the lust of the eyes, and the pride of life, i John 2: 16. Solo- mon portrayed the same as a harlot or wanton woman, who allures young men unto her; who is loud and stubborn, and whose feet abide not in her house ; but whither those who follow her are led, as an ox to the slaughter, to certain destruction, nay, to death and hell. Prov. 7. PREFACE. seems prone to it. Here must be fasting, watching, praying, and calling upon God for help, otherwise there is no escape. Many of the ancients who supposed that they had been circumspect and observed their duty, were deceived hereby* ; some were lulled into a careless sleep, so that they paid no heed to themselves or to their vocation ; others were brought to despair of the divine truth ; others were drawn away totally from God ; some died a spiritual death ; others died both spiritually and bodily ; and some have plunged themselves helter-skelter into the abyss of the dis- favor of God, to be punished by him soul and body and forever. These things which Ave tell you are no riddles or blind speeches, for we speak the truth, or the word of God must be false ; but as the word of God can- not lie, what we have said is certain and infallible since God in his word bears witness of it, yea, declares it emphatically and abundantly. Other histories which make mention of this, we pass by in silence and dismiss them altogether, because we do not hold them in equal estimation with the holy Scriptures. It was the world and its lusts that of old caused all the great calamities of which we have spoken ; and not only this, but it has also caused thousands who live in the various cities, countries, kingdoms, empires, yea, on the face of the whole earth, to mourn, weep and wail, on account of their natural misery as well as on account of their experi- encing the wrath of God in their souls because ol the magnitude and enormity of the sins perpetrated by them. It certainly was through worldly lusts that the old world perished ; that Sodom, Gomorrah, Zeboim, and Admah were consumed, overthrown and totally destroyed by fire from Heaven ; that in forty years, through serpents, fire, and other plagues, the wan- ton and lustful people of Israel perished to the number of over six hundred thousand in the wilder- ness ; and that the mighty maritime cities, Zidon and Tyrus, whose ships were trimmed with embroid- ered, silken sails from Egypt ; whose rowers sat upon benches of ivory ; where incalculable riches were bought and sold,, and, from carnal incentives, almost inconceivable arts practiced were reduced to a heap of stones and so leveled to the ground, that the fishermen stretch out their nets to dry on the rocks upon which these cities stood. Gen. 7 ; Matt. 2 4 : 37. 3 8 ; Luke 17 : 26, 27 ; 2 Peter 2 : 5.— Gen. !9 : 24,25; Is. 13:19; Jer. 50:40; Hos. 11:8; Amos 4:11; Luke 17 : 28, 29 ; 2 Pet. 2:6; Jude 7. — compare Num. 1 : 2, 3, 46 with Num. 14 : 22, 23. Also Num. 11 : 1 and 16 : 31 — 35 ; 21:6; Jude 5. — Is. 23 : 4, 5 ; Ezek. 27 : 26—28 ; 28, the whole chapter. I will not now speak of Jerusalem, Chorazin, Bethsaida, Capernaum, and other mighty licentious and luxurious cities, which, with all their inhabi- tants who had in this respect sinned against God, have borne his wrath, and felt, to their destruction, * The following and other misfortunes which were caused by worldly and carnal lusts cannot be numbered. O, that Solomon" the wisest among the children of men, might have known, con- quered, and taken care of himself in this respect. the plagues of his afflicting hand : for this would consume too much time.* O awful judgments of God ! O pernicious worldly-mindedness ! O cor- roding and cankering luxury, that draggest after thee such a train of unspeakable miseries ! Help, Lord, that our soul be delivered from all these dangers. But what danger would there be, if none but the open enemies of God and his holy truth were guilty in this matter ? What harm could be done, if they alone, and no others, would arouse and call down upon themselves the wrath of God? For then every pious and serious soul would beware of their example as of a savage beast, venomous serpent, or deadly basilisk. But now such is the state of things that many commoners and such as are not total strangers to religion or the worship of God ; who, as they say, would fain be saved ; and who, there- fore, though -they are not truly enlightened, glorify and praise God and his word with their mouth, show nevertheless (to the seduction of the simple) that the world is their dear friend, yea lies nearest to their heart, since most of their works are directed to its service, that they may thereby partake of its glittering but deceptive reward. Hence arises that shameful and vast commerce which extends far beyond the sea into other parts of the world, Ezek. 27, but which notwithstanding cannot satisfy those who love it, but, on the con- trary, brings great danger, that that which has already been gotten, may be lost, others defrauded, and they themselves, both in soul and body, stripped and robbed of their possessions. Numerous large, expensive and ornamented houses, country-seats of splendid architecture and provided with towers, parks magnificent as a para- dise, and other embellished pleasure-grounds, which are seen on every hand indicate this in no small degree. Dan. 4 : 29, 30. The wearing of clothes from foreign countries, whether of foreign materials, uncommon colors or of strange fashions as obtain in the course of time according to the custom of the openly worldly- minded (which are as changeable as the moon), and which custom is followed by many humble and seemingly plain people, confirms greatly what we have before said. Gen. 35 : 2 ; Zeph. 1:8; Is. 3: 16—24. The giving and attending great dinners, lavish banquets and wedding-feasts (though one may never be found in taverns or tippling-houses), where ever- ything is in profusion, and where the beneficent gifts of the Lord which should not be used otherwise than with great thankfulness, and of which a portion nat- urally belongs to the poor, are squandered and con- sumed without the least necessity, even by those who are considered sober and temperate, is an incontrovertible evidence of a sensual and wanton heart ; and proves also that those who have much to do with these things, cannot be exculpated from living after the flesh ; for which carnal life certainly has no promise of salvation, but, on the contrary, the Jewish wars ; also Egesippus, Eusebius, io PREFACE. many severe threatenirigs of the wrath and displeas- ure of God, nay, of eternal damnation, are recorded in the blessed leaves of the word of God, which contains nothing but the truth. Esth. i : 3 — 8 ; Dan. 5 : 1 — 3 ; Luke 12 : 19, 20 ; 16 : 19. O how different is this from the life of a true Christian, who has forsaken himself and his lusts ! How great the step that is between their walk and that of the holy martyrs, who delivered up, not only their carnal desires, but also their bodies and lives, unto death for the Lord's sake ! But how great a difference will also be between the two classes after- wards ! when the former, having had their good things in this life, shall be shut out from the true, heavenly riches, but the latter, because they from love to God, renounced and abandoned their pos- sessions, which might have led them into sin, be ad- mitted to the true enjoyment of the heavenly riches and pleasures, and that for ever and ever ! Mai. 3:18. Here shall obtain what is recorded concerning the end of the luxurious rich man and that of poor Laz- arus : that the rich man, when he saw Lazarus in Abraham's bosom, while he himself was in hell, received this answer to his doleful lamentation : ' ' Son, remember, that thou in thy lifetime receivedst thy good things, and likewise Lazarus evil things : but now he is comforted, and thou art tormented." Luke 16 : 25. Appropriate is here also Wis. 5:1,2. Nevertheless, these and similar evil examples are constantly presented to our eyes, and they are the more pernicious and dangerous for the reason that some worldly-minded people pronounce them to be non-essential, unimportant for either good or evil, and therefore, allowable ; while it is the same with them as with the fruit from the tree of knowledge, which stood in the midst of Paradise, and was pleas- ant to the eyes, but deadly in the use, for whoever ate of it, had to die, Gen. 2 : 17 ; or with the apples which grow in the land of Sodom, on the border of the dead sea ; which possess a beautiful red appear- ance, but contain, as some have written, only dust and ashes, and are inedible, nay, even deleterious to health. Bijb. Naemb. edition 1632, fol. 88/, col. 2, concerning the name Sodom, ex Philippo Melanchthone. Also Bernh. Bredenb. in Tract, super Siddim. Also H. Buntung, Itinerarium sacrce scripturce, edition 1642, lib. /, pag. 62, col. 2, etc. O that Satan would show himself, as he really is, and that the world, too, might come forth without disguise or mask ; then certainly no one possessing reason would allow himself to be deceived by them. For in Satan nothing would be seen but deadly snares, traps and murdering daggers for the soul, poisoned arrows wherewith to destroy everything good in man, through unbelief, apostasy from God, impenitent obduracy, and despair ; which are fol- lowed by a train made up of the fears of hell and horrors of damnation. In the world men would perceive nothing but vanity, mingled with much vexation, sorrow, grief and misery, and this in such abundance, that if as many tears could be wept over it, as there is water in all the sea and all the rivers, yet the weight of the true sorrow that springs from them it could not be adequately expressed, for they draw after them not only temporal but also ever- lasting miseries. But, O how lamentable ! all this is hid under a beautiful appearance. Satan appears to be a prince or king, and the world a noble princess or queen. The servants and servant-maids who follow them as pages and maids of honor, appear as cavaliers and ladies, reveling in joy and delight ; though, as regards the soul, they are poor and deformed, yea, meaner than beggars, and without the true joy which delights the upright soul in God.* There is, therefore, great danger of being de- ceived. O, ye upright children of God, be on your guard, f Let your simplicity be coupled with pru- dence. Your faith as well as your life are the ob- jects aimed at. If Satan gain the mastery over you, your precious faith which has been commended to your keeping as dearly as your soul, is ruined. If ye are overcome by the world, it will soon put an end to your Christian and virtuous life, without which latter the best of faith is of no avail. Care, therefore, my dear friends, equally well for both, for the one is as important as the other. Faith without the corresponding life, or the life without the faith, can, will, and may not avail before God. They are like two witnesses, who must agree, and of whom the one cannot stand or be received without the other. Knowing, then, that we must care for both, there remains nothing for us but to do it ; however, this work must certainly not only be begun, but also finished, according to the example of the steadfast martyrs of God ; with which finishing, whether it be brought about in a natural or a violent manner, ac- cording as liberty or persecution brings about we must comfort ourselves, since it is certain that the crown is not to be found in the beginning or in the middle, but at the end. J But as necessary as it is to finish well, so necessary it is also to begin well, and, having begun, to go on well ; for without a good beginning and a good progress it is impossible to attain to a good end. We speak to you, then, most beloved in the Lord, who have begun with us ; received the same faith with us ; and with us as a token of this have been baptized. Surely, we have made a vow to the Lord, which we cannot recall, as David sings : ' ' Offer unto God thanksgiving ; and pay thy vows unto the most High." Ps. 50 : 14. We have, through faith, received Christ, the Son of God, as our Prophet, Priest, King, Shepherd, * It is a very lamentable fact that the things fraught'with danger are not as they appear, and appear not as they really are. Is not the fish caught with a bait, in which is concealed the hook? Are not the birds ensnared in the net, in which berries or grains of corn are scattered for them to eat ? Certainly. Is it to be wondered then, that blind, carnal and worldly-minded men are deceived and led into perdition by the wiles of Satan and the alluring lusts of a de- ceitful world? t Meanwhile the prudent knight and valiant champion of Christ must be on his guard and constantly in arms, that he may neither by the one nor by the other be diverted from his noble watch over his soul, which has been entrusted to him, and thus be led away*and cast, either in soul or body, or according to both, into the direful abyss of perdition. % O that this would be considered, as it should ! PREFACE. 11 Friend, and Bridegroom ; and in this we must go on and grow stronger. This, Paul teaches us, say- ing : " As ye have therefore received Christ Jesus the Lord, so walk ye in him : rooted and built up in him, and stablished in the faith, as ye have been taught," etc. Col. 2 : 6, 7. Hereby we have come from the darkness of ignorance to the true light of knowledge ; which we are commanded to keep in perpetual remembrance. In this direction tend the words : ' ' But call to remembrance the former days, in which, after ye were illuminated, ye endured a great fight of afflictions ;" etc. Heb. 10:32. In short : ' ' Nevertheless, whereto we have already attained, let us walk by the same rule, let us mind the same thing. ' ' Phil. 3:16. " Building up your- selves on your most holy faith, praying in the holy Ghost, keep yourselves in the love of God, looking for the mercy of our Lord Jesus Christ unto eternal life." Jude 5: 20. "Now unto him that is able to keep you from falling, and to present you fault- less before the presence of his glory with exceeding joy, to the only wise God our Savior, be glory and majesty, dominion and power, both now and ever. Amen." Verses 24 and 25. Is. 40: 30, 31 ; Phil. 4 : i3- We would now commend you, beloved brethren and sisters, to the Lord and to the word of his grace, which is able to build you up, and to give you an inheritance among all them which are sanc- tified. Our work which has been done for your benefit, is now finished in this respect ; that you may make good use of it, is our friendly desire. Remember us always in your prayers, until we de- part this life ; Phil. 1 : 23, that God may be gracious unto us now and in eternity. We hope, on our part, to do the same for you. O that God would grant, that we all, without one missing, might be- hold one another, face to face, in the kingdom of God ! 1 Cor. 13: 12. Meantime we rejoice in the salvation of the Lord ; for it sometimes seems to us, as if Heaven had come down upon earth ; or that we were ascending from earth to heaven, 2 Cor. 12:1 — 12, etc; or that we, who are still among men, held communion with God and his holy angels ; or that eternal heav- enly joy and glory were offered to us ; nay, that we had a foretaste of those things which mortal eye hath never seen, nor ear heard, nor heart experi- enced, in this life.* We walk no longer upon earth with our thoughts ; nevertheless, we are still encompassed by a cloud of earth, a body of clay, a heavy load of the soul. O, that we were free from it, and that our soul, liber- ated from this load, might return to God in heaven, her true origin ! like a freed dove which has been confined in a strange place, returns to her nest and abode. But we must wait for this until the time which God has appointed, comes. Let us be patient together, then, most beloved in the Lord, till the day come, which, if we remain faithful unto the end, will assuredly bring us that which we here wait for in hope. Then the tears, * These things can appropriately be understood to have been caused by meditation ami holy contemplation ; and in like manner the passage : " For our conversation is in heaven." Phil. 3: 20. which we, sighing and longing for the highest salva- tion of God, have wept here, shall surely be wiped away from our eyes ; then shall we no longer see through a glass, darkly, but face to face ; then shall the heavenly be shown us no longer in thought or in spirit, but it shall be given us, and we be made participants of it, by experience alone, in truth and in deed. O great and precious subject ! we can go no further : our reason cannot comprehend it ; our earthly tongue cannot express it ! Yours very affectionally in the Lord, Th. J. van Braght. Dort, July the 25th, 1659. TO THE READERS IN GENERAL. Good friends and fellow citizens : Of old, among the heathen, the greatest and highest honors were accorded to the brave and tri- umphant warriors, who, risking their lives in the land of the enemy, conquered, and carried off the victory.* Thus Homer, the foremost of the writers of heroic poetry in Greece, has, in twenty-four books, extolled and embellished with many eulogies the warlike deeds of Ulysses. Quintus . Ctirtius described, in ten books, the deeds of Alexander, the son of Philip of Macedonia : how triumphantly he conquered and subjugated Europe, Asia, India, and the countries bordering on the eastern Ocean, till he ultimately lost his life in Babylonia. Plu- tarch composed a voluminous work devoted to the praise of illustrious and valiant men. Titus Livius has written of the Roman heroes, how praiseworthily they acquitted themselves in behalf of the country of Romulus. Virgilius Maro and others eulogized the emperor Augustus. And this usage has ob- tained from ancient times, and obtains yet, in every land, yea, throughout the whole world. We say nothing of the honor and praise, which, many years after their death, was bestowed in public theatres, upon those who had been sacrificed to idols, for the narration of it would consume too much time. But God, in his word, goes higher and farther yet, in this respect. He has caused the conflict, the sufferings, and the triumphs of his spiritual coura- geous heroes, children and favorites to be written, in language the most touching, glorious and triumph- ant, as an everlasting memorial for their discendants, and not only this, but as a full assurance of their happiness ; so that they should always be remem- bered, and never forgotten. Yea, the whole volume of holy Scriptures seems to be nothing else than a book of martyrs, replete with numerous, according to the flesh, sorrowful, but according to the spirit, happy, examples of the holy and steadfast martyrs, whose sufferings, conflicts and triumphs have been recorded in as holy and worthy a manner as it is possible to imagine. * The victors at the Olympic games (socalled from Mount Olym- pus in Greece, where they were held) were crowned with wreaths of oak and laurel, which was considered a great honor. 12 PREFACE. However, they are variously spoken of, accord- ing to the importance of their merits. Some of them suffered and fought much, but not unto blood, nor unto death ; there victory and their honor are, there- fore, not represented as of the highest degree. Others, however, suffered and fought not only unto blood and death, for the Lord's name, but even to the greatest pain and most bitter death. We shall first speak of the former class, and then of the latter ; yet the last shall surpass the first. Abraham, the father of the faithful, and Isaac and Jacob, to whom God had promised the possession of the land of Canaan, lived, nevertheless, as strangers in the land of promise, and, sometimes, had to endure hunger, thirst and oppression. Compare Gen. 12:10; 26: 20; 31 :22, 23 with Hebr. 11:9. Moses, the friend of God, had to flee from Phara- oh into the land of Midian, where he sat down by a well. Ex. 2:15. Afterwards he came very near being stoned by the disobedient in Israel. Ex. 17:4. David, a man after God's own heart, was several times in peril of being transfixed to the wall by a javelin, 1 Sam. 18:11; 19:10; yea, his life was in such danger, that he complained to Jonathan: "There is but a step between me and death." 1 Sam. 20 : 3. For this reason he often called upon God for help, that he might not meet with an un- timely death. Among other things he says: "Con- sider and hear me, O Lord my God: lighten mine eyes, lest I sleep the sleep of death." Ps. 13 :2. In the days of Ahab and Jezebel a hundred prophets of the Lord had to flee on account of per- secution, and were hid in a cave, and fed with bread and water, by one Obadiah. 1 Kings 18:13. Elijah, for the same reason, was compelled to turn eastward and hide himself by the brook Che- rith, that is before Jordan. 1 Kings 17:3. His life was afterwards made so bitter to him, that he fled into the wilderness by Beer-sheba, sat down under a juniper tree, and prayed, "O Lord, take away my life; for I am not better than my fathers." 1 Kings 19:4. When Elisha, the servant of Elijah, proclaimed the word of the Lord in the city of Samaria, the king of Samaria swore, that the head of Elisha should not stand on him that day. 2 Kings 6:31. The prophet Micaiah, who had foretold in the name of the Lord the truth to the king of Israel, had to eat the bread of sorrow, and drink the water of sadness, in the prison in which he was confined, until the king was slain in a battle. 1 Kings 22 : 27—37- Jeremiah was cast into a mire-pit, in which he sunk down so deeply that he was in danger of death, until he was saved through Ebed-melech, the Ethio- pian. Jer. 38:6—13. Amos was called a conspirator, and forbidden not only the city in which he prophesied, but also the land of the ten tribes of Israel. Amos 7 : 10 — 13. All these, and many more, endured much suffer- ing and many conflicts yet not unto blood or death. But those of whom we shall speak now, suffered the bitterness of death, and are therefore, in this respect, of higher rank than they who have preceded, just as the loss of life is a severer test than to suffer in the body or to lose temporal possessions; which is the only difference between the two classes named. This bloody army of the spiritual champions, who fought unto blood and death for the Lord, com- menced with the beginning of the world, as though God's saints were born to suffer and fight; and as though God had designed, that his church should be tried from the beginning and all through, even as gold in the furnace that her purity might become the more manifest. In the beginning we see, Abel who, having in faith offered unto God a lamb as a sacrifice, was slain in the field by Cain, his brother. Gen. 4:8; 1 John 3:12. In the days of Ahab and Jezebel many prophets of God were slain by the sword of the rebellious and disobedient in Israel, so that Elijah thought he alone was left. 1 Kings 19:14. When the Spirit of God came upon Zechariah, the son of Jehoiada, so that he said to the disobedi- entpeople: "Why transgressye the commandments, of the Lord, that ye cannot prosper? because ye have forsaken the Lord, he hath also forsaken you," they took stones and killed him at the command- ment of the king in the court of the house of the Lord. 2 Chron. 24:21. When Urijah, the son of Shemaiah, of Kirjath- jearim prophesied in the name of the Lord against the city of Jerusalem, his life was sought, so that he fled into Egypt. But Jehoiakim the king sent men who fetched him back, and he slew him with the sword, and buried his dead body among the com- mon people. Jer. 26: 20 — 23. The god-fearing young men, named Shadrach, Meshach and Abed-nego, who refused to worship the image of King Nebuchadnezzar, were cast, bound, in their coats, their hosen, and their hats, and their other garments just as they were, into a fiery fur- nace, in which they would have been immediately consumed, if God had not preserved them. Dan. 3:21—23. The prophet Daniel, because he would not wor- ship king Darius, but only the true God of Israel, was cast into a den of lions, to be torn by them; but God protected him as he did those mentioned be- fore. Dan. 6 : 16. Onias, the high priest, who, in a very praise- worthy and peaceful manner, led and kept the peo- ple at Jerusalem, so that foreign kings were moved to honor the city and the temple of God with gifts, was falsely accused by Simon the Benjamite, re- moved from his office by Jason, his own brother, and stabbed to death without regard of justice and equity by perjured Andronicus; for the which cause not only the Jews, but also many gentiles took great indignation. Compare 2 Mace. 3:1,2 with 4:1, 34. Two women, who had their children, circum- cised according to the law of God, were led round about the city, with their babes tied to their breasts, and then cast down headlong from the wall. 2 Mac- cabees 6:10. Some who had hid themselves in caves, to keep the Sabbath or day of rest of the Lord, and who would not defend themselves against the enemies, PREFACE. 13 when it was discoverd to Philip the tyrant, were burned. 2 Mace. 6:11. Eleazar, an old man of ninety years, because he would not sin against the law of God by eating for- bidden meat, nor set an evil example to young per- sons, nor dissimulate, had to carry his hoary hairs with blood to the grave, and die a cruel death through many stripes. 2 Mace. 6:27 — 31. Seven brethren, for the same cause, were scourg- ed with rods and thongs, had their tongues cut out, their hands and feet cut off, and were roasted in pans, and killed in this terrible manner to the last one, together with their mother, who had witnessed it all, and likewise refused to depart from the law of God. 2 Mace. 7. This last mentioned class, from Abel to the Mac- cabees, are the true army of God and the heroes of the old covenant who, for the honor of God and the law of their fathers, did not spare their lives. These the writer of the epistle to the Hebrews has in view when he speaks of the great cloud of wit- nesses, who, looking through faith for the fulfillment of the promises of God and the coming of the Son of God, in the flesh endured all sufferings, conflicts, and, at last, death, bravely and with an undismayed heart. But the others, says he, meaning the stead- fast saints of God of whom we have spoken, had trial of cruel mockings and scourgings, yea, more- over, of bonds and imprisonment: they were stoned, they were sawn asunder, were tempted, were slain with the sword: they wandered about in sheepskins and goatskins; being destitute, afflicted, tormented; of whom the world was not worthy. Heb. 1 1 : 36-38. Hence the whole volume of holy Scriptures, es- pecially the Old Testament, seems to be almost ex- clusively, a book of martyrs, as we have stated in the beginning; appearing from the examples which we have adduced, and of which we could point out many more, if it were necessary. As regards the heroes of the new covenant, that is, those who since the advent of Christ, and for the testimony of the holy gospel, have fought the good fight, even unto blood, yea, death; have finished their course; and steadfastly kept the faith, notwith- standing the various horrible torments; it would be impossible to speak briefly of it here, and do the subject full justice; for which reason we have done this in the following two books, to which we would refer the reader. All this was written for a perpetual remembrance of the steadfast and blessed martyrs; concerning whom it is the will of God that they should not only always be remembered here among men, but whom he himself purposes never to forget but to remem- ber them with everlasting mercy. THE SEQUEL COMPARED WITH THE BEGINNING OF THIS HISTORY. We have already spoken of the great honor which custom conferred upon the brave and triumphant warriors ; yet not one of all these, however great, mighty, valiant and victorious he may have been, or how great the honor and glory with which he may have been hailed, could in any wise be com- pared with the least martyr who suffered for the tes- timony of Jesus Christ. Even aged and feeble persons, youths and maid- ens, and such as were not noticed, yea whom the world did not esteem at all, did infinitely more through the power of their faith, their ardent love to God, and, especially, their steadfastness unto death, whereby they were enabled to forsake, yea, despise, all visible things, and to put entirely out of their thoughts, forget, and bid, as it were, eternal adieu to, until the consumnation of all things, money, property, houses, farms, brothers, sisters, parents, children, dear friends and relatives, yea their own bodies and lives, and everything pleasing and de- lightful according to the flesh; whereas others, if pos- sible, gladly enjoyed and retained all this, and would fain have retained it always, or still retain it. The honor, therefore, which is due to the holy martyrs, 'is infinitely greater and better than that of earthly heroes; just as the fight they fought, was in- finitely more profitable,. and their victory, as coming from the hand of God, infinitely more praiseworthy and glorious.* Through earthly wars countries and their inhabit- ants are destroyed, the innocent killed, the fugitive robbed of their property, and much weeping and mourning caused among those who remain. But through the warfare of the martyrs, at least through the martyrs themselves, the prosperity of countries and their inhabitants was promoted because of the fervent prayers offered up by the martyrs to God for those who did them harm and for the common welfare of all the inhabitants. The life of the innocent, who otherwise would have had to die, yea, their spiritual and eternal life, was obtained and preserved through the medicine of their good teachings, admonitions, examples, and unwavering continuance to the end of life. The estates of men generally, both according to the souLand the body, they improved and multi- plied, causing them to increase thirty, "sixty, and even a hundred fold, by their uprightness, fidelity, benevolence, compassion, and incomparable merci- fulness toward their fellow men. They caused no one to lament or weep, by doing him the least damage or injury, but they greeted everybody, even their enemies, with kindness, em- braced them with the arms of love, and gave them cause to rejoice and be glad, outwardly as well as inwardly, bodily and spiritually, here and (God granting them mercy) also hereafter. O most delightful warfare, which did injury to none, but good to all. O ye blessed heroes, who * God is worthier than the creatures; heaven is worthier than the earth; and the soul is more excellent than the body; in the same manner the divine, heavenly and spiritual warfare is worthier and more exellent than the creatural, earthly and corporeal warfare: this is beyond contradiction. "He that is slow to auger is better than the mighty; and he that ruleth his spirit than he that takcth a city." Prov. 16 132. Of this the apostle Paul glories, when he savs: "I therefore so run, not as uncertainly; so fight I, not as one that beateth the air; but I keep under my body, and bring it into sub- jection," etc. 1 Cor. 9 : 26,27. This praiseworthy fight, when he had brought it to a good end, caused him to say about the time of his death; "I have fought a good light, 1 have finished 111 v course. 1 have kept the faith: henceforth there is laid up for me "a crown of righteousness, which the I.ord, the righteous judge, shall give me- at that day," etc. 2 Tim. 4 ■ 7, s . 14 PREFACE. fought this fight! No princes or kings can be com- pared to you; for all the honors won by earthly heroes on earth shall vanish with the earth ; but your honor is an everlasting honor; your glory shall never cease, yea, shall endure, as long as God endures, whom you served. ADDRESS TO THE WORLDLY-MINDED. Come now, ye earthly-minded and ungodly, and learn here to become heavenly and godly-minded; ye impenitent, learn here to repent, and believe in Jesus Christ. Hither must come also all the self- willed, who, from a prejudiced opinion of their own do not consider the external commandments and or- dinances of Christ as necessary, saying that there is not more required than repentance and faith, or a so-called irreproachable civil life. These shall learn here that the external commandments of Christ must be united with the internal, that is, the signs with the things signified; or, to express it clearly: one must be baptized on his faith and repentance; must keep the Lord's Supper in remembrance of him, etc. ; for herein the holy martyrs were to them an ex- ample.* Here the passionatemustlearn patienceand meek- ness from the most patient and meek, who endured without murmuring the greatest reproach and ig- nominy, yea, even death. Here the unmannered are taught modesty; the proud, humility; the dis- contented, contentment, the avaricious, benevolence; the insatiably rich, voluntary poverty; those who live after their lusts, the forsaking of all carnal de- sires; the irreligious, piety; and the wavering and in- constant, steadfastness unto the end in all these things. All this can be learned here, not so much by words as by deeds, from those who not only com- menced the above virtues, but continued in them unto the end, yea, confirmed them through their death, and sealed them with their blood. TO THE YOUNG, THE MIDDLE-AGED, AND THE OLD. Besides, persons of every age may enter this school of practice in virtue; the young, the middle- aged and the old, all shall be led to true godliness by the living examples of those who went before them. The young people who live after their lusts, and have not come to the light, will see here, that many of their equals, yea, who were only fourteen, fifteen, eighteen, twenty years old, or even younger, had at that age already forsaken the vanities of the world and the lusts of" youth; nay, some so early that they had not yet come to know them, much less to prac- tice, them ; but that, on the contrary, as soon as they reached their understanding, they remembered their Creator and Savior, bowed their youthful members * As we cannot look at heaven and earth at the same time, nor stand at once upon the mountain and in the valley, even so it is im- possible to serve God and the world at the same time. Our Savior says: "Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind." Matt. 22 : 37. Concerning this it should be observed that if we must love God with all our heart, then no love for the world or sinful flesh may remain. under his yoke, accepted his commandments, obeyed him with all their heart, and surrendered themselves willingly to him, so that they, for his sake, did not spare their lives unto death. Ecc. 12:15 Prov. 23 : 26. The middle-aged, who, like the firmly-rooted oaks of Bashan, are so deeply engrossed in, and joined to, earthly affairs and household cares, that it is next to an impossibility to detach them therefrom because of their inseparable desire for the goods of this world; will see here people in the flower and prime of life, who might have gained much, but sought it not, be- cause they would not miss the heavenly gain. These had a contented heart; they were clothed with coats of skins, only against cold and nakedness; they lived in huts or plain cottages, to be sheltered from rain, wind, hail and snow ; they ate bread to satisfy their hunger, and drank water to quench their thirst; more they had not.* There they shall see that these contented people surrendered to God the strength of their bodies, their station in life, and whatever they had; so that they, having become members of his church, es- teemed it greater riches to suffer with the same the reproach of Christ, nay death itself, than to enjoy the pleasures of sin for a season. The aged, who have neglected their youth and middle life, and are now come to the eleventh hour, f and yet are still not working in the Lord's vineyard, may here behold persons whose hoary head is a crown of glory, since they are found in the way of righteousness; who devoted their feeble pow- ers, the short span of their life, yea their last breath, to the service and praise of their God and Savior, watching and waiting for the hour of their depart- ure and the day of their redemption, that they might become an acceptable offering to the Lord. They longed for the clock to strike twelve, so as to be admitted by the Lord and be seated at his glad feast. When two of our last martyrs, Jan Claess of Alckmaer, and Lucas Lamberts of Beveren, an old man of eighty-seven years, received their sentence of death, at Amsterdam, Holland, in the forenoon of a certain day in the year 1544, Jan Claess said to the old man, Lucas Lamberts: "My dear brother, fear now neither fire nor sword. O what a glad feast shall be prepared for us, before the clock strikes twelve." See II Book, year 1544. All this and infinitely more the worldly-minded, ignorant and unbelieving are taught here. O that each of them would consider this well! Men are more easily converted by good examples than by good teachings, because examples are more impressive; yet here you have both. Let every one come hither, therefore; and no one remain behind; all have need to be taught in the * Surely no man in the world can derive advantage from the abundance of his temporal possessions over and above the necessa- ries of life. Why then, the manifold anxieties and cares to provide for the future in regard to the things which concern the body; since nature is so soon separated by death from all this? "Seek ye first the kingdom of God." Matt. 6:33. "Casting all your care upon him " (the Lord) etc. 1 Pet. 5:7. f Though it is not advisable in temporal things to put off doing the day's labor until evening, yet it is better late than never. This holds good also in spiritual things. INTRODUCTION. 15 way of salvation; no one would choose to be un- as well as to ourselves. O Lord, help ! O Lord, let saved. Here you shall see the patience, the faith, it prosper ! and the constancy of the saints. Have compassion But it is now time that we turn our attention to upon your own poor souls, whom the Lord loves so giving instructions concerning the proper under- dearly, seeking to lead them to heaven; yea for standing and use of this work. whom the Son of God has shed his precious blood, Th. t van Braght. thus purchasing them with so great a price. We would commend this matter most urgently to you Dort, July the 27th, 1659. Introduction SUMMARY OF THE FOLLOWING WORK. This work comprises two books, each of them containing a different and independent topic. The first is a treatise of the holy baptism and of that which pertains to it. The second is a historical account of the holy martyrs who suffered on account of baptism, or, generally, for the testimony of Jesus Christ. These two topics have been briefly, yet not less clearly, treated, throughout, in every century, from the days of Christ up to our present time ; and this order has been followed : through every century first an account is given, through faithful and authentic authors, of the subject of holy baptism, and the proper administration of the same during that time ; to which we have each time added our own com- ments, explanations, refutations of objections, etc., then every century is again taken up, and an ac- count given of the holy martyrs who suffered during that time. So that each century treating of holy baptism is followed by a century treating of the holy martyrs ; and thus from beginning to end. This, then, is a summary and the order of the following work ; which we shall directly explain more fully, and give our reason for doing so. OF THE TITLE OF THIS WORK : THE BLOODY THEATRE OF THE ANABAPTISTS, etc. The first part of the title, consisting of the words, The Bloody Theatre, will, we think, not be sub- jected to any serious criticism, since no one can dis- dispute that all that is treated here, so far as the martyrs are concerned, is a representation or exhi- bition of the blood, suffering, and death of those who, for the testimony of Jesus Christ, and for their conscience' sake, shed their blood exchanging their life for a cruel death. But the second part, consisting of the words, "Of the Anabaptists," may easily meet with some opposition, because some will not admit that the Anabaptists, or those who maintain such a confes- sion as they do, have existed through every century, from the days of Christ up to the present time ; and, what is still more, that they have had their martyrs. But in order to treat the matter system- atically and in the best manner, we shall first speak of the name, and then of the thing itself. OF the name: anabaptists.*' The name ' ' Anabaptists' ' was really not accepted by them by choice or desire, but of necessity ; for their proper name, if we consider well the thing in connection, should be, Christ-minded, Apostle- minded, or Gospel-minded, Gal. 3 : 26, 27, 29, as they were called of old, yea, many centuries ago, because their religion agreed with the doctrine of Christ, the Apostles, and the holy Gospel ; which appears from the confessions of faith which they from time to time have published, and which we, as far as we know them, are ready to defend, if necessity requires it ; of which also others boast ; but how they prove it, they may answer for themselves, and the impartial and intelligent may judge. The name Anabaptists which is now applied to them, has but lately come into use, deriving its ori- gin from the matter of holy baptism, concerning which their views differ from those of all, so-called, Christendom. In what this difference consists, we will now briefly, and in the sequel- more fully state. We could have wished that they had been called by another name, that is, not only after the holy baptism, but after their whole religion ; but since it is not so, we can content ourselves with the thought that it is not the name, but the thing itself, which justifies the man. For this reason we have applied this name to them throughout the work, that they may be known and distinguished from others, t OF HOLY BAPTISM, AND WHY WE HAVE PREFERRED IT TO ALL OTHER ARTICLES, IN OUR HISTORY. We have chosen holy baptism in preference to any other article of the christian and evangelical religion : 1 . Because it is the only sign and proof of incor- poration into the visible Christian church , without * The word Anabaptist is here used to signify the same as Tauf- %,'siinitr in the German, and DoofiSiit'siiuIr in the butch language, lor which the English language affords no better term, the literal signi- fication of /)i>" 24:6,7,51. And that thus the Son of God died, and tasted death and shed his precious blood for all men; and that he thereby bruised the serpent's head, de- stroyed the works of the devil, annulled the hand- writing and obtained forgiveness of sins for all man- kind ; thus becoming the cause of eternal salvation for all those who, from Adam unto the end of the world, each in his time, believe in, and obey him. Gen. 3:15; 1 John 3:8; Col. 2:14; Rom. 5:18. V. THE LAW OF CHRIST, i. e. THE HOLY GOSPEL OR THE NEW TESTAMENT. We also believe and confess that before his ascen- sion he instituted his New Testament, and, since it was to be and remain an eternal Testament, that he confirmed and sealed the same with his precious blood, and gave and left it to his disciples, yea, charged them so highly with it, that neither angel nor man may alter it, nor add to it nor take away from it; and that he has caused the same, as con- taining the whole counsel and will of his heavenly Father, as far as is necessary for salvation to be proclaimed in his name by his beloved apostles, messengers, and ministers — whom he called, chose, and sent into all the world for that purpose — among all peoples, nations, and tongues; and repentance and remission of sins to be preached and testified of; and that he accordingly has therein declared all men without distinction, who through faith, as obedient children, heed, follow, and practice what the same contains, to be his children and lawful heirs; thus excluding no one from the precious inheritance of eternal salvation, except the unbelieving and diso- bedient, the stiffnecked and obdurate, who despise it, and incur this through their own sins, thus mak- ing themselves unworthy of eternal life. Jer. 31:31; Heb. 9:15—17; Matt. 26:28; Gal. 1:8; 1 Tim. 6:3; John 15:15; Matt. 28:19; Mark 16:15; Luke 24:47; Rom. 8:17; Acts 13:46. VI. OF REPENTANCE AND REFORMATION OF LIFE. We believe and confess, that, since the imagina- tion of man's heart is evil from his youth, and, therefore, prone to all unrighteousness, sin, and wickedness, the first lesson of the precious New Testament of the Son of God is repentance and ref- ormation of life, and that, therefore, those who have ears to hear, and hearts to understand, must bring forth genuine fruits of repentance, reform their lives, believe the Gospel, eschew evil and do good, desist from unrighteousness, forsake sin, put off the old man with his deeds, and put on the new man, which after God is created in righteousness and true holiness : for, neither baptism, supper, church, nor any other outward ceremony, can without faith, re- generation, change or renewing of life, avail any- thing to please God or to obtain of him any consola- tion or promise of salvation; but we must go to God with an upright heart, and in perfect faith, and believe in Jesus Christ, as the Scripture says, and testifies of him; through which faith we obtain for- giveness of sins, are sanctified, justified, and made children of God, yea partake of his mind, nature and image, as being born again of God from above, through incorruptible seed. Gen. 8:21; Mark 1:15; Ezek. 12:2; Col. 3:9, 10 ; Eph. 4 : 22, 24 ; Heb. 10:22, 23; John 7:38. VII. OF HOLY BAPTISM. Concerning baptism we confess that all penitent believers, who, through faith, regeneration, and the renewing of the Holy Ghost, are made one with God, and are written in heaven, must, upon such scriptural confession of faith, and renewing of life, be baptized with water, in the most worthy name of the Father, and of the Son, and of the Holy Ghost, according to the command of Christ, and the teach- ing, example, and practice of the apostles, to the burying of their sins, and thus be incorporated into the communion of the saints; henceforth to learn to observe all things which the Son of God has taught, left, and commanded his disciples. Acts 2 : 38 ; Matt. 28:19,20; Rom. 6:4; Mark 16:16; Matt. 3:15; Acts 8:16; 9:18; 10:47; !6:33; Col. 2:11, 12. VIII. OF THE CHURCH OF CHRIST. We believe in, and confess a visible church of God, namely, those who, as has been said before, truly repent and believe, and are rightly baptized; who are one with God in heaven, and rightly incor- porated into the communion of the saints here on earth. These we confess to be the chosen genera- tion, the royal priesthood, the holy nation, who are declared to be the bride and wife of Christ, yea, children and heirs of everlasting life, a tent, taber- nacle and habitation of God in the Spirit, built upon the foundation of the apostles and prophets, of which Jesus Christ himself is declared to be the corner stone (upon which his church is built). This church of the living God, which he has acquired, purchased, and redeemed with his own precious blood; with which, according to his promise, he INTRODUCTION. 39 will be and remain always, even unto the end of the world, for consolation and protection, yea, will dwell and walk among them, and preserve them, so that no floods or tempests, nay, not even the gates of hell, shall move or prevail against them — this church we say, may be known by her scriptural faith, doc- trine, love, and godly conversation, as, also, by the fruitful observance, practice, and maintenance of the true ordinances of Christ, which he so highly en- joined upon his disciples, i Cor. 12; 1 Pet. 2:9; John 3:29; Rev. 19:7; Tit. 3:6,7; Eph. 2:19 — 2I > Matt. 16:18; 1 Pet. 1:18,19; Matt. 28:20; 2 Cor. 6:16; Matt. 7:25. IX. OF THE ELECTION, AND OFFICES OF TEACH- ERS, DEACONS, AND DEACONESSES, IN THE CHURCH. Concerning the offices and elections in the church, we believe and confess, that, since without offices and ordinances the church cannot subsist in her growth, nor continue in building, therefore the Lord Jesus Christ himself, as a husbandman in his house, has instituted, ordained, enjoined and commanded his offices and ordinances, how every one is to walk therein, and give heed to and perform his work and calling, as is meet, even as he himself, as the faith- ful, great, chief Shepherd and Bishop of our souls, was sent, and came into the world, not to bruise, break, or destroy the souls of men, but to heal and restore them, to seek the lost, to break down the middle wall of partition, to make of twain one, and thus to gather of Jews, gentiles, and all nations, one flock, for a church in his name, for which — that no one should err or be lost — he himself laid down his life, thus ministering to their salvation, and liberat- ing and redeeming them, (mark) wherein no one else could help or assist them. Eph. 4:10 — 12; 1 Pet. 2:25; Matt. 12:19; 18:11; Eph. 2:14; Gal. 3:28; John 10:9,11,15; Ps. 49:8. And that he, moreover, before his departure, left his church supplied with faithful ministers, apostles, evangelists, pastors and teachers, whom he before, through the Holy Ghost, had chosen with prayer and supplication; that they might govern the church, feed his flock, and watch over, protect, and provide for it, yea, do in all things, as he had gone before them, had taught, by example shown, and charged them, to teach to observe all things whatsoever he had commanded them. Luke 10:1; 6:12,13; John 2:15- That the apostles, likewise, as faithful followers of Christ, and leaders of the church, were diligent in this respect, with prayer and supplication to God, through the election of brethren, to provide every city, place, or church, with bishops, pastors and leaders, and to ordain such persons thereto, who would take heed unto themselves, and unto the doc- trine and flock, who were sound in faith, pious in life and conversation, and of good report Without as well as in the church; that they might be an exam- ple, light, and pattern in all godliness and good works, worthily administering the Lord's ordinances — baptism and supper; — and that they might every- where (where such could be found) appoint faithful men who would be able to teach others also, as elders, ordaining them by the laying on of hands in the name of the Lord, and provide for all the wants of the church according to their ability; so that, as faithful servants, they might husband well their Lord's talent, get gain with it, and, consequently, save themselves and those who hear them. 1 Tim. 3:1; Acts 23:24; Tit. 1:5; 1 Tim. 4:16; Tit. 2:1,2; 1 Tim. 3:7; 2 Tim. 2:2; 1 Tim. 4: 14; 5:2; Luke 19:13. That they should also see diligently to it, particu- larly each among his own over whom he has the oversight, that all places be well provided with deacons (to look after and care for the poor), who may receive the contributions and alms, in order to dispense them faithfully and with all propriety to the poor and needy saints. Acts 6 : 3 — 6. And that also honorable aged widows should be chosen and ordained deaconesses, that they with the deacons may visit, comfort, and care for, the poor, feeble, sick, sorrowing and needy, as also the widows and orphans, and assist in attending to other wants and necessities of the church to the best of their ability. 1 Tim. 5 : 9; Rom. 16:1; James 1 : 27. Furthermore, concerning deacons, that they, especially when they are fit, and chosen and or- dained thereto by the church, for the assistance and relief of the elders, may exhort the church (since they, as has been said, are chosen thereto), and labor also in the word and in teaching; that each may minister unto the other with the gift he has received of the Lord, so that through mutual service and the assistance of every member, each in his measure, the body of Christ may be improved, and the vine and church of the Lord continue to grow, increase, and be built up, according as it is proper. X. OF THE HOLY SUPPER. We also confess and observe the breaking of bread, or Supper, as the Lord Christ Jesus before his suffering instituted it with bread and wine, and observed and eat it with his apostles, commanding them to observe it in remembrance of him; which they accordingly taught and practiced in the church, and commanded that it should be kept in remem- brance of the suffering and death of the Lord; and that his precious body was broken, and his blood shed, for us and all mankind, as also the fruits hereof, namely, redemption and eternal salvation, which he purchased thereby, showing such great love towards us sinful men ; whereby we are admonished to the utmost, to love and forgive one another and our neighbor, as he has done unto us, and to be mind- ful to maintain and live up to the unity and fellow- ship which we have with God and one another, which is signified to us by this breaking of bread. Matt. 26 : 26 ; Mark 14 : 22 ; Acts 2 : 42 ; 1 Cor. 10 : 16; 11 : 23. XI. OF THE WASHING OF THE SAINTS' FEET.* We also confess a washing of the saints' feet, as the Lord Christ not only instituted, enjoined and commanded it, but himself, although he was their * The forefathers before the time of the law had the custom of washing the feet of those who came to them friendly and peaceably. Gen. 18:4; 19 : 2 ; 24 : 32 ; 43 : 24. 40 INTRODUCTION. Lord and Master, washed his apostles' feet, thereby giving an example that they should likewise wash one another's feet, and do as he had done unto them; which they accordingly, from this time on, taught believers to observe, as a sign of true hu- mility, and, especially, to remember by this feet- washing the true washing, whereby we are washed through his precious blood, and made pure after the soul. John 13:4 — 17; 1 Tim. 5:10. XII. OF THE STATE OF MATRIMONY. We confess that there is in the church of God an honorable state of matrimony, of two free, believing persons, in accordance with the manner after which God originally ordained the same in paradise, and instituted it himself with Adam and Eve, and that the Lord Christ did away and set aside all the abuses of marriage which had meanwhile crept in, and re- ferred all to the original order, and thus left it. Gen. 1 : 27; Mark 10:4. In this manner the apostle Paul also taught and permitted matrimony in the church, and left it free for every one to be married, according to the original order, in the Lord, to whomsoever one may get to consent. By these words, in the Lord, there is to be understood, we think, that even as the patriarchs had to marry among their kindred or generation, so the believers of the New Testament have like- wise no other liberty than to marry among the chosen generation and spiritual kindred of Christ, namely such, and no others, who have previously become united with the church as one heart and soul, have received one baptism, and stand in one communion, faith, doctrine and practice, before they may unite with one another by marriage. Such are then joined by God in his church according to the original order; and this is called, marrying in the Lord. 2 Cor. 7:2; 1 Cor. 9:5; Gen. 24 \\; 28 : 2; 1 Cor. 7 : 39. XIII. OF THE OFFICE OF THE SECULAR AUTHORITY. We believe and confess that God has ordained power and authority, and set them to punish the evil, and protect the good, to govern the world, and maintain countries and cities, with their subjects, in good order and regulation; and that we, therefore, may not despise, revile or resist the same, but must acknowledge and honor them as the ministers of God, and be subject and obedient unto them, yea, ready for all good works, especially in that which is not contrary to the law, will, and commandment of God; also faithfully pay custom, tribute and taxes, and to render unto them their dues, even also as the Son of God taught and practiced, and commanded his disciples to do; that we, moreover, must con- stantly and earnestly pray to the Lord for them and their welfare, and for the prosperity of the country, that we may dwell under its protection, earn our livelihood, and lead a quiet, peaceable life, with all godliness and honesty; and, furthermore, that the Lord would recompense unto them, here, and after- wards in eternity, all benefits, liberty and favor which we enjoy here under their praiseworthy ad- ministration. Rom. 13: 1 — 7; Tit. 3 : 1; 1 Pet. 2:17; Matt. 22 : 21 ; 17 : 27; 1 Tim. 2 : 1. XIV. OF REVENGE. As regards revenge, that is, to oppose an enemy with the sword, we believe and confess that the Lord Christ has forbidden and set aside to his dis- ciples and followers all revenge and retaliation, and commanded them to render to no one evil for evil, or cursing for cursing, but to put the sword into the sheath, or, as the prophets have predicted, to beat the swords into ploughshares. Matt. 5 : 39, 44; Rom. 12 : 14; 1 Pet. 3 :g; Is. 2 14; Micah 4:3; Zecri. 9:8-9-. From this we understand that therefore, and ac- cording to his example, we must not inflict pain, harm or sorrow upon any one, but seek the highest welfare and salvation of all men, and even, if neces- sity require it, flee for the Lord's sake from one city or country into another, and suffer the spoiling of our goods; that we must not harm any one, and, when we are smitten, rather turn the other cheek also, than take revenge or retaliate. Matt. 5 : 39. And, moreover, that we must pray for our ene- mies, feed and refresh them whenever they are hungry or thirsty, and thus convince them by well- doing, and overcome all ignorance. Rom. 12: 19, 20. Finally, that we must do good and commend ourselves to every man's conscience; and, according to the law of Christ, do unto no one that which we would not have done to us. 2 Cor. 4:2; Matt. 7:12. XV. OF THE SWEARING OF OATHS. Concerning the Swearing of Oaths we believe and confess, that the Lord Christ has set aside and for- bidden, the same to his disciples, that they should not swear at all, but that yea should be yea, and nay, nay; from which we understand that all oaths, high and low, are forbidden, and that instead of them we are to confirm all our promises and obli- gations, yea, all our declarations and testimonies of any matter, only with our word yea, in that which is yea, and with nay, in that which is nay; yet, that we must always, in all matters, and with every one, adhere to, keep, follow, and fulfill the same, as though we had confirmed it with a solemn oath. And if we do this, we trust that no one, not even the Magistracy itself, will have just reason, to lay a greater burden on our mind and conscience. Matt. 5 : 34, 35; James 5:12; 2 Cor. 1 : 17. XVI. OF THE ECCLESIASTICAL BAN, OR SEPARA- RATION FROM THE CHURCH. We also believe in, and confess, a ban, Separation, and Christian correction in the church, for amend- ment, and not for destruction, in order to distin- guish that which is pure from the impure: namely, when any one, after he is enlightened, has accepted the knowledge of the truth, and been incorporated into the communion of the saints, sins again unto death, either through willfulness, or through pre- sumption against God, or through some other cause, and falls into the unfruitful works of darkness, thereby becoming separated from God, and forfeit- ing the kingdom of God, that such a one, after the deed is manifest and sufficiently known to the church, may not remain in the congregation of the righteous, but, as an offensive member and open INTRODUCTION. 41 sinner, shall and must be separated, put away, re- proved before all, and purged out as leaven; and this lor his amendment, as an example, that others may fear, and to keep the church pure, by cleansing her from such spots, lest, in default of this, the name of the Lord be blasphemed, the church dis- honored, and offense given to them that are with- out; and finally, that the sinner may not be con- demned with the world, but become convinced in his mind, and be moved to sorrow, repentance and reformation. Jer. 59:2; 1 Cor. 5:5, 13; 1 Tim. 5 : 20; 1 Cor. 5 :6; 2 Cor. 10:8; 13 : 10. Further, concerning brotherly reproof or admo- nition, as also the instruction of the erring, it is necessary to exercise all diligence and care, to watch over them and to admonish them with all meekness, that they may be bettered, and to reprove, accord- ing as is proper, the stubborn who remain obdurate; in short, the church must put away from her the wicked (either in doctrine or life), and no other. James 5 : 19; Tit. 3 : 10; 1 Cor. 5 : 13. XVII. OF SHUNNING THE SEPARATED. Concerning the withdrawing from, or shunning the separated, we believe and confess, that if any one, either through his wicked life or perverted doctrine, has so far fallen that he is separated from God, and, consequently, also separated and pun- ished by the church, the same must, according to the doctrine of Christ and his apostles, be shunned, without distinction, by all the fellow members of the church, especially those to whom it is known, in eating, drinking, and other similar intercourse, and no company be had with him ; that they may not become contaminated by intercourse with him, nor made partakers of his sins; but that the sinner may be made ashamed, pricked in his heart, and con- victed in his conscience, unto his reformation. 1 Cor. 5:9 — 11; 2 Thess. 3:14. Yet, in shunning as well as in reproving, such moderation and Christian discretion must be used, that it may conduce, not to the destruction, but to the reformation of the sinner. For, if he is needy, hungry, thirsty, naked, sick, or in any other dis- tress, we are in duty bound, necessity requiring it, according to love and the doctrine of Christ and his apostles, to render him aid and assistance; other- wise, shunning would in this case tend more to destruction than to reformation. Therefore, we must not count them as enemies, but admonish them as brethren, that thereby they may be brought to a knowledge of and to repent- ance and sorrow for their sins, so that they may become reconciled to God, and, consequently be received again into the church; and that love may continue with them, according as is proper. 2 Thess. XVIII. OF THE RESURRECTION OF THE DEAD, AND THE LAST JUDGMENT. Finally, concerning the resurrection of the dead, we confess with the mouth, and believe with the heart, according to Scripture, that in the last day all men who shall then have died, and fallen asleep, shall be awaked and quickened, and shall rise again, through the incomprehensible power of God; and that they, together with those who then will still be alive, and who shall be changed in the twink- ling of an eye, at the sound of the last trump, shall be placed before the judgment seat of Christ, and the good be separated from the wicked; that then every one shall receive in his own body according to that he hath done, whether it be good or evil; and that the good or pious, as the blessed, shall be taken up with Christ, and shall enter into life eternal, and obtain that joy, which eye hath not seen, nor ear heard, neither hath entered into the heart of man, to reign and triumph with Christ for- ever and ever. Matt. 22:30, 31; Dan. 12:12; Job 19 : 26, 27; Matt. 25 : 31; John 5 : 28; 2 Cor. 5 : 10; 1 Cor. 1 5 ; Rev. 20:12; 1 Thess. 4:15; 1 Cor. 2 : 9. And that, on the other hand, the wicked or im- pious, as accursed, shall be cast into outer darkness, yea, into the everlasting pains of hell, where their worm shall not die, nor their fire be quenched, and where they, according to holy Scripture, can never- more expect any hope, comfort or redemption. Mark 9: 44; Rev. 14:11. May the Lord, through his grace, make us all worthy and meet, that this may befall none of us; but that we may thus take heed unto ourselves, and use all diligence, that on that day we may be found before him unspotted and blameless in peace. Amen. These, then, as has been briefly stated before, are the principal articles of our general Christian faith, as we teach and practice the same through- out in our churches and among our people; which, in our judgment, is the only true Christian faith, which the apostles in their time believed and taught, yea, testified with their life, confirmed with their death, and, some of them, also sealed with their blood; wherein we in our weakness with them and all the pious, would fain abide, live, and die, that we may afterwards obtain salvation with them through the grace of the Lord. Thus done and finished in our tinited churches, in the city of Dortrecht, the 21st of April, 1632, neiv style. And was signed by the mutually united : Dortrecht. Isaac de Koning, and in the name of otcr min- ister fa?i facobs. ( On the other side. ) By me Hans Cobrijsz. By me f acids Terzvcn. Clacs Dircksg. Mels Gijsbcrtsz. Adriaen Cornelissz. Middelburg. Bastiaen Willemsen. fan Winkelmans. Vl.ISSINGEN. Oillaert IVilleborts, by facob Pennen. Lievcn Marijnesz. Amsterdam. Tobias Govcrtsz. Picter fansz Moyer. Abraham Dircksz. (On the other side.) David icr Hacr. Picter fansz van Singcl. 42 INTRODUCTION. /an Doom. Piter Grijspert. Willcm Jansz van Ex selt. Rotterdam Haerlem. ( On the other side. ) Dirck Wonteresz Kolen- kainp. Pieter Joosten. BOMMEL. Gijsbert Spiering. Batten Cental Schoen- makcr. M. Michielsz. ( On the other side. ) Israel van Halmael. Hendrick Dircksz Apel- doren. Andries Lueken Jr. From the Upper Part of the Country. Peter van Borsel. Antony Hansz. Krevelt do. Harmen op den Graff. Weylm Kreyneyi. Zeeland. Cornelis de Moir. Isaac Claessz. Schiedam. Cornelis Bom. Lambrecht Paeldink. Mr. C. de Korink. Claes Claessen. Leyden. Jan Weyns. Blockziel. Pieter Peters. Ziericzee. Anthonis Cornelissz. Pieter Jansz Timmer- Utrecht. Herman Segers. Jan Hendricksen Hoogh- velt. Daniel Horens. ( On the other side.) Abraham Spronk. Williem van Brazkhuy- sen. GORCUM. /acob van der Hcyde Seb- Jan Jansz V. K. rechts. Aernhem. Cornelis Jansz. Dirck Reuderson. Besides that the last mentioned confession was received by so many churches, and signed by their leaders, as has been shown, also all the churches in Alsace and in the Palatinate, in Germany, after- wards unanimously adopted and signed it; where- fore it was undertaken to translate the same for their benefit and that of others, into French and into German. This is given as a remembrance. Here is the patience and faith of the saints. Rev. 13: 10. OF THE UNGODLY AND FALSE CHURCH, WHICH IS THE OPPOSITE OF THE CHURCH OF GOD, AND THE ORIGIN, PROGRESS AND SUCCESSION OF THE SAME THROUGH ALL TIMES. Where God builds a temple, says the old prov- erb, there the devil builds another in opposition. This has been apparent ever since the beginning of the world. For at the same time that Abel became a martyr of God, and, therefore, a good leader of the children of God, Cain made himself a mtir- derer, and became a leader of the children of Satan, who belong to the ungodly and false church, as members of one body. Gen. 4:8. He was followed by Lamech, one of Cain's de- scendants, who slew a young man, and afterwards spoke of it to his wives Addah and Zillah, in a boasting and presumptuous manner. Gen. 4: 23. The people of the first world universally, with the exception of eight, followed in the footsteps of Lamech in wickedness ; they exercised tyranny, violence, and oppression, and would not be gov- erned by the Spirit of God. Gen. 6:3, 4. The Sodomites followed in the same course, vex- ing with their unbecoming walk the righteous soul of Lot from day to day. Gen. 19; 2 Pet. 2:8. These were succeeded by the Egyptians, who im- posed grievous and insupportable burdens upon the people of God, and finally sought their lives, yea pursued them even into the sea. Compare Ex. 1 : 1 1 with Ex. 14: 9, 10, 23. After these were the seven nations, or inhabit- ants,, of the land of Palestine, who were greater and mightier than the children of Israel, but were banished by God on account of their wickedness; namely the Canaanites, Hittites, Girgashites, Am- orites, Perizzites, Hivites, Jebusites, etc. Deut. 7:1,2. After these manifested themselves the Amorites, Moabites, Midianites, Philistines, and many others, who disturbed, oppressed, and harassed in manifold ways the people of God, which was dwelling in quiet. See throughout in the book of the Judges, the books of Samuel, the Kings, and Chronicles. The Chaldeans, Assyrians, and the inhabitants of the land of Babylon, followed those already men- tioned; they carried the church of God away into foreign lands, burned the house of God, and laid waste the city of Jerusalem, which God had chosen above all the cities of the whole earth. 2 Kings 1 — 17; Jer. 52:1 — 20; Lam. 1:1 — 5. The mighty cities, Tyre and Sidon, in Phenicia, and afterwards, Chorazin, Bethsaida, Capernaum, which defied the world itself with their greatness, and cast the threatenings of God to the wind, lifted up their heads after the last mentioned, but to their own destruction. Compare Is. 23 : 4, 5 ; Ezek. 27 and 28 throughout, with Matt. 1 1 : 20 — 23. All these who have been mentioned, from Cain on, succeeded one another in regular order, and may be considered as members of the church of Sa- tan; since they have neither in generation, nor in faith, nor in worship, nor in manner of life, agreed INTRODUCTION. 43 with the church of God, but opposed it in every respect. After the coming of Christ, many who had adopted the Christian religion and worship, apos- tatized, denying the faith, and thus becoming fel- low-members in the last mentioned, ungodly, and wicked congregation; as, for instance: Simon Mag- nus, who by confession of faith, and baptism had joined himself to the visible church of God, but fell from it, desiring to purchase the gift of the Holy Ghost with money, which, according to the apostle Peter, tended to his destruction, although he after- wards, as it appears, was again converted. Acts 8:13, 18—22. Hymeneus and Alexander, who concerning faith made shipwreck, and were full of blasphemies, wherefore they were put away from the church by Paul, and delivered unto Satan. 1 Tim. 1:19, 20. Phygellus and Hermogenes, who with the greater number of those in Asia, were turned away from Paul, and, consequently, also from the doctrine of the Gospel which they had received. 2 Tim. 1:15. Hymeneus (the second) and Philetus, who, hav- ing erred concerning the truth, pretended that the resurrection of the dead was past already; whereby they overthrew the faith of some. 2 Tim 2:17, 18. Demas, who forsook Paul, having loved the world. 2 Tim. 4:10. Alexander, the coppersmith, who did the apostle much evil, on account of which the church of Christ is admonished to beware of him. 2 Tim. 4:14, 15. Many others, who, though they bore the name of members of the Christian church, did not stand by but forsook the oft mentioned servant of God, when he was to answer before the Emperor Nero in re- gard to the Evangelical doctrine; for which reason their names did no longer belong among the pious. See last mentioned chapter verse 16. After these followed many who in the days of John went out from the Church of Jesus Christ, and did the works of antichrist; wherefore they were called antichrists, being forerunners of the great antichrist who was to follow afterwards. See 1 John 2:18, 19. Besides these who arose already in the time of the apostles, and went out from the holy congregation of God, many others, who can not all be mentioned, followed in all ages and will follow to the last days. Of this the apostles prophesied when their de- parture was near at hand, and warned the believers of their coming. When Paul knew and was fully assured through the revelation of the Holy Ghost that all those among whom he had traveled preaching the Gospel would see his face no more, he thus addressed, on the island of Miletus, the elders of the church of Ephesus, who had come to him : I know, beloved brethren, that after my departing shall grievous wolves enter in among you, not sparing the flock. Also of your own selves shall men arise, speaking perverse things, to draw away disciples after them. Therefore watch, and remember that by the space of three years I ceased not to warn every one night and day with tears. Acts 20:29 — 3 1 - Afterwards when he was in the city of Laodicea, in Phrygia Pacatiana, he wrote in a certain letter to his beloved friend Timothy, concerning the apos- tasy which should be through some in the latter times, thus: "Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils; speaking lies in hypocrisy; having their concience seared with a hot iron ; forbidding to marry, and commanding to abstain from meats." 1 Tim. 4:1 — 3. Who these apostates were that, in many instances, have forbidden marriage and meats it is unnecessary to point out, since the truth of the matter is clear and manifest to almost every one. But at the close of his life, when he was impris- oned at Rome the second time, and had already received his sentence of death, namely, to be exe- cuted with the sword, for the name of the Lord, he once more renewed the foregoing to his friend and spiritual son Timothy, in order that he might never forget it, but also put the church, where he was a teacher, in remembrance of it with these words: ' ' This know also that in the last days perilous times shall come. For men shall be lovers of their own selves, covetous, boasters, proud, having a form of godliness, but denying the power thereof. ' ' 2 Tim. 3:1—5. Continually, he adds this declaration for further instruction : ' ' The time will come when they' ' (namely, certain members of the Christian church) ' 'will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears ; and they shall turn away their ears from the truth, and shall be turned unto fables. 2 Tim. 4:3, 4. In like manner, Peter also, as his departure drew nigh, expressly prophesied to the chosen strangers scattered abroad: That, as there were, in times past, false prophets among the people (Israel), there should also be false teachers among (or out of) them, who should privily bring in pernicious here- sies, even denying the Lord that bought them. 2 Pet. 2:1. It would requiie too much time to recount what also John says on this subject, not only in his epis- tles, but especially in his revelation; since he gives a description of the condition of both the church of Christ and of antichrist, from his time to the end of the world. OF THE EVIL SUCCESSION OF THE ROMAN CHURCH, CONSISTING ONLY IN THE SUCCESSION OF THE PERSONS, AND NOT OF THE DOCTRINE. Here is to be considered the great error of the Romanists, when they without regarding the true succession of the doctrine build on, and parade the succession of the persons, who either from the be- ginning of the world, or from the time of "the apos- tles have existed throughout, as they pretend up to the present time; surely a very insignificant matter!* * "Trust ye not in lying words," saith the Lord, "saying. The temple of the Lord, The temple of the Lord, The temple of the Lord, are these." Jer. 7:4. 44 INTRODUCTION. For, if they reckon from the beginning of the world, we have shown, that Cain, who was a mur- derer, has had his successors as well as Abel, who was slain for the sake of his faith* and godliness. And also, if they reckon from the time of the apostles, we have demonstrated that at that time already there were many apostates, yea, adversaries of the Christian religion and the true worship of God ; and that more have followed, according to the prophecies and predictions which the holy apostles uttered and left to posterity. Hence it follows, that neither the antiquity, nor the long or great succession of persons, can assure the truth of any religion or church, since the evil is as ancient as the good, and the erring spirits and evil doers have had, and still have, as great a suc- cession as the ttue believers and good; unless the antiquity, and the succession of persons be accom- panied with the divine truth and piety possessed by the upright ancients in the beginning. OBJECTION OF THE PAPISTS, BY MEANS OF THREE PASSAGES. But, in order to maintain the aforementioned suc- cession, the Papists are accustomed to say, that they do not reckon the same from the antiquity of some erring spirits who were before, in, or after the time of the apostles; but from the church of Christ itself, and from Peter, whom they styled the prince of the apostles, upon whom Christ himself, as they as- serted, wished to build his church. Bell. lib. i. de pont Rom. cap. 10. Quansuys ex. To this they add as a second argument, that to him, and no other, were given, by Christ, the keys of heaven, to open or to close the same according to his pleasure. And, thirdly, that the Lord thrice commanded him — more than the other apostles — to feed his flock, that is, his church. Moreover, that he occupied the Roman throne, and that the popes succeeded him therein. To prove this supremacy of Peter, and, conse- quently, the succession of the popes in his place, they have, for a long time already, misused three passages of holy Scripture, namely Matt. 16:18, 19; and John 21:15 — 17; to which we will reply in the following. REPLY TO THE FIRST PASSAGE. Matt. 16:18, the Lord says: "Upon this rock I will build my church." The error of the Romanists consists in this, that they misinterpret the word petra, as though thereby was meant the apostle Peter; but this is a great and palpable error. For the Lord there plainly distin- guishes between the name Petros (Peter) and the word petra (rock) ; saying immediately before : "Thou art Peter" but afterwards: "and upon this rock;' ' upon which follows : "I will build my church;" so that the Lord does not promise there, * By faith Abel offered unto God a more excellent sacrifice than Cain, by which he obtained witness that he was righteous, God tes- tifying of his gifts: and by it he being dead yet speaketh." Heb. 11:4. to build his church upon Peter, but upon the rock; which he plainly mentions. Now it will depend upon the true meaning — who and what is to be understood by this rock. Some maintain the first mentioned meaning, which we have refuted just now, namely, that Peter himself is meant thereby; for which purpose they misapply the passage John i : 42, where this apostle is called Cephas* which, in their opinion, signifies a founda- tion stone; but this is also an error. It is true that, according to the explanation of orientalists, those versed in oriental languages, by this word there is to be understood a stone; but what kind of a stone? Not a foundation stone, but a piece, corner, or chip of a stone, upon which no building could ever be founded. The word Cephas, they say, is derived from the Hebrew word Kepli, which with them means a corner or edge of a stone; while, on the other hand, the rocks or foundation stones are designated by the name Sela or Zur,^ according to Deut. 32 : 13. Thus Peter is indeed called a stone in holy Scripture, yet not a foundation stone, but only such a one as is generally built upon a foundation. Christ is properly the foun- dation stone, as Peter himself declares, when he calls Christ the living stone, disallowed indeed of men, but chosen of God, and precious (1 Pet. 2:4); whereupon he adduces the words of the Prophet Isaiah, saying: " Wherefore also it is contained in the Scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him" (that is builds upon him through faith) "shall not be confounded." 1 Pet. 2 :6 from Is. 28:16. Therefore he admonishes the believers, to build themselves, as living stones, to a spiritual house, upon the foundation which is laid — Christ. Verse 5. Paul confirms this, when he says: "Other foun- dation can no man lay than that is laid, which is Jesus Christ," 1 Cor. 3:11. In another place he calls him "the foundation of the apostles and prophets, etc. (namely, upon whom the apostles and prophets themselves were built up, and upon whom they, through their doctrine, built up others also); for he adds: "In whom all the building fitly framed together groweth unto a holy temple in the Lord: in whom ye also are builded together for a habitation of God through the Spirit." Eph. 2 : 20 — 22. It is not inconsistent with this, that the twelve apostles, of whom Peter was one, are called twelve foundation stones, J upon which, as John says, the city of God, that descended from heaven, was built. * And he (Andrew) brought him (Simon Peter) to Jesus. And when Jesus beheld him, he said, Thou art Simon the son of Jona : thou shalt be called Cephas, which is by interpretation, A stone. John 1:42. t He made him ride on the high places of the earth, that he might eat the increase of the fields ; and he made him to suck honey out of the (Sela) rock, and oil out of the (Zur) flinty rock. Deut. 32:13- t "The wall of the city had twelve foundations, and in them the names of the twelve apostles of the Lamb." Rev. 21 : 14. In the first place it is questionable (even if it be admitted that by this description of the city of God we are to understand the church of God) whether thereby is meant the church of God as it is here on earth, or the glorified church of God, as it will be afterwards in heaven ; for only the former, and not the latter, is to be considered here. In the second place, it is certain that the name "foundation stone" is ascribed here not to Peter alone, but to all the twelve apostles ; hence he is here called a foundation not any more than any of the others. INTRODUCTION. 45 Rev. 21 : 14. For, even if it were admitted that by the words, city of God, in this place, there is to be understood the church of God here on earth, this would only prove, that Peter, as well as the other apostles, was one of the twelve foundation stones of the church of Christ; which by no means confirms the proposed objection, that Peter alone is the foun- dation stone, or foundation, of the church. Again, the word "foundation stones" here does not signify the foundation itself, since, properly speaking, in nature, the foundation, as the ground or bottom of a building, is something different from the stones built upon it, which are called foundation stones; for, upon the ground or bottom the foun- dation-stones are laid, and upon the foundation- stones the building; so that the ground of foun- dation must support both, the foundation-stones and the building. Thus, Christ is the ground, bottom, or foundation of his church; the apostles, through their doctrine, are the foundation-stones; and the church is the building erected upon these foundation-stones and the foundation. It stands fast, therefore, that they err, who make Peter the only foundation of the church of Christ, and that, consequently the building which they erect thereon, is erroneous and false.* . REPLY TO THE SECOND PASSAGE. The second passage is taken from Matt. 16:19: "And I will give unto thee the keys of the kingdom of heaven : and whatsoever thou shalt bind on earth shall be bound in heaven ; and whatsoever thou shalt loose on earth shall be loosed in heaven." But this does not in the least tend to prove that church discipline or the power of expelling from, and re-admitting unto the church, was given, among the apostles, to Peter alone, and to no other of the twelve; for in verse 13 it is written: "When Jesus came into the coasts of Cesarea Philippi, he asked his disciples, saying, Whom do men say that I, the Son of man, am?" Whereupon it is related, that Peter (in the name of all) answered: "Thou art the Christ, the Son of the living God." Then follows, verse 19: "I will give unto thee the keys," etc., which promise, though addressed specially to Peter, extended to all the apostles in general, since the Lord did not ask Peter alone, but the whole of them collectively; upon which, when he (Peter) had answered in the name of all, followed the above mentioned promise. This is explained still further by the holy evangel- ist John, who says, chap. 20: 19, 22, 23, that Christ, after his resurrection, standing in the midst of his disciples, breathed on them all, and said: "Receive ye the Holy Ghost," adding: "Whosesoever sins ye remit, they are remitted unto them; and whose- soever sins ye retain, they. are retained;" which words are of equal importance with those just quoted from Matthew, concerning the giving of the keys. * "James, Cephas" (or Peter), "and John, who seemed to be pillars," etc. Gal. 2:9. Here James is mentioned before Cephas (or Peter). Again, John and James are called pillars as well as Cephas (or Peter), in order to show that the worthiness or the ministry of one was not more than that of the other, and that they, without dis- tinction, were all equal therein. Moreover, that the church also has received this power, is expressed in words not obscure at all in Matt. 18 : 17, 18: If he (the sinner) neglect to hear the church, let him be unto thee as a heathen man and a publican. Verily I say unto you, whatsoever ye (understand, according to the sentence of the church, which is here spoken of) shall bind on earth shall be bound in heaven; and whatsoever ye shall loose on earth shall be loosed in heaven." Who doubts that these are the express words which were previously addressed to Peter' but, ot course, are intended for all the apostles, and here for the whole church? We see that the Corinthian church, at the time of Paul, possessed the right of expelling and read- mitting, called binding and loosing; for, touching the expulsion of the sinner, it was said to them: ' ' Purge out therefore the old leaven ' ' (namely, the obstinate sinner), etc. i Cor. 5:7. Again: "Put away from among yourselves that wicked person." Verse 13. Concerning the readmittance of the one who mani- fested penitence, they are commanded : ' ' Sufficient to such a man (namely, who repents of his sins) is this punishment (that is, the expulsion from the church) which was inflicted of many. So that con- trariwise ye ought rather to forgive him, and com- fort him, lest perhaps such a one should be swal- lowed up with overmuch sorrow." 2 Cor. 2:6, 7. Besides, that this power of binding and loosing was not given to Peter alone, but to all the apostles, and also to the church, it is entirely different in its nature from that of which the pope of Rome as the imaginary successor of Peter boasts. For the power of which Christ spoke, must be limited by the rule of his word, Matt. 7:24, 26; Gal. 1:6 — 8; while on the contrary the power of which the pope boasts is unlimited, has no rule, and extends as far as his pleasure. Bald, in cap. Eccles. Also, dist. 40. cap. S. Papae, etc. It follows then, that to the pope is attributed wrongfully a power which was not given to Peter himself; moreover, that the power which was given him, was common to all the apostles, and also to the church. REPLY TO THE THIRD PASSAGE. The third passage (or argument) is taken from John 21 : 15 — 17, where the Lord asked Peter three times, whether he loved him, and Peter answered each time: "Yea, Lord, I love thee;" to which the Lord replied, three times: "Feed my lambs;" "Watch my sheep," etc. Some among the Papists, in order to maintain the supremacy of Peter and, consequently, that of the popes of Rome, have so strained these words, that a certain celebrated author among them did not hesitate to write, that Peter is here appointed a ruler, watchman, and pastor, not only over the church, but over the apostles themselves. Belli, lib. I. de Pont. Rom. cap. 14. & 15. 16. Second. S. Velt. etc. But herein they do violence to the text, since various arguments from the holy Scriptures over- throw this view. For, in the first place, it is certain, 46 INTRODUCTION. that at that time Peter had greatly and grievously gone astray, more than any of the other apostles; since he, contrary to warning and his own solemn promise, had so faithlessly denied, yea, entirely forsaken, the Lord; hence, there is no probability that the Lord exalted him above all the others, and appointed him ruler over them; which would be altogether incompatible with the justice of Christ, and the nature of the case. In the second place it would not accord with what the Lord had taught his apostles in general, on a previous occasion, when a strife had arisen among them, as to which of them, after his depart- ure, should be the greatest; saying: "The kings of the Gentiles exercise lordship over them; and they that exercise authority upon them are called benefactors. But ye shall not be so : but he that is greatest among you, let him be as the younger; and he that is chief, as he that doth serve. Luke 22:25,26. Again: ''Neither be ye called masters: for one is your Master, even Christ. Matt. 23 : 8, 10. In the third place, if we examine the proposed argument, we shall find, that neither the threefold question of the Lord: Lovest thou me! nor his threefold injunction: "Feed, or watch, my lambs, and sheep," was directed to Peter anymore than to the other apostles. For, as regards the question, Lovest thou me! what does it signify more than that Peter should examine himself, whether he did love Christ? Very well. What, then, had Peter more than any of the other apostles? or than Paul afterwards had? who said: " For I am persuaded, that neither death nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to sepa- rate us from the love of God, which is in Christ Jesus our Lord." Rom. 8:38, 39. Again: "The love of Christ constraineth us;" etc. 2 Cor. 5:14. Yea, every Christian in particular, and all in general, are bound to this love, which is so necessary, that it is written: "If any man love not the Lord Jesus Christ, let him be Anathema, Maran-atha." 1 Cor. 16 : 22. • Concerning the injunction, Watch, or feed, my lambs and sheep, this is also enjoined upon all true teachers. "Take heed therefore," says Paul to the elders of the church at Ephesus, "unto yourselves, and to all the flock, over which the Holy Ghost hath made you overseers, to feed the church of God, which he hath purchased with his own blood." Acts 20 : 28. Peter, moreover, has, in this respect, not placed himself above, but beside his fellow ministers, when he, exhorting them, says: "The elders which are among you I exhort, which am also an elder, and a witness of the sufferings of Christ Feed the flock of God which is among you," etc. 1 Pet. 5:1, 2. This is further confirmed by the fact, that the Lord did not command Peter only, but all the apostles in general, to go into all the world, to preach and baptize the believers. Matt. 28 : 18—20; Mark 16 : 15, 16. Again, he said to them all: "Ye shall be wit- nesses unto me both in Jerusalem, and in all Judea, and in Samaria, and unto the uttermost parts of the earth." Acts 1 :8. It follows therefore, that in the matter of watch- ing over, and feeding, the sheep of Christ, that is, in preaching the holy Gospel, and taking care of the church of Christ, Peter possessed no more authority, power, and distinction than the other apostles and apostolic teachers. It now remains to give a solution, why the Lord thrice asked Peter alone, and none of the others, whether he loved him, and thrice commanded him to feed his sheep. To this we reply : since Peter only a short time before had thrice forsaken the Lord, it was not more than right, that he should also confess thrice that he loved him whom he had forsaken; and that, therefore, this question should be put to him three times. Besides, since Peter, by his denial had entirely abandoned, or, at least, had become totally un- worthy of his office of teaching and feeding the church of Christ, none of the other apostles would, under any consideration, have recognized or re- ceived him therein ; hence it was necessary, that the Lord himself should earnestly, yea thrice, charge him with it, so that no one might come to doubt the worthiness of his person (since he was now converted), or the validity of his office. Thence follows again the absurdity of those who make the matter in question say more than the Lord himself has done: namely, that Peter hereby was not reinstated into his office, which he had abandoned; but that he was appointed head of the whole church, yea, even over all the other apostles; as can be seen in lib. I. de pont. Rom. cap. 11. Bellorm. THE GROUNDLESSNESS [OF THE ALLEGATIONS] OF THOSE WHO ARE ACCUSTOMED TO DEDUCE THE ROMAN SUCCESSION FROM PETER, THE HOLY APOSTLE, AND WHEREIN THIS CONSISTS. Besides that the three proposed passages are of no use to the papists in proving the supremacy of Peter over the other apostles and the whole Christian church, there follow various reasons and circumstances which show clearly, that the suc- cession of the popes, which they would deduce from Peter, cannot stand, but is unfounded and untrue. For, to come to the point, it cannot be shown, that Peter was ever at Rome, (where the seat of the pope is placed), except at the close of his life, and then he was not received as pope, but was put to death as a martyr, with Paul, his fellow apostle, for the testimony of Jesus Christ, as we have circum- stantially shown in the History of the Holy Martyrs, of the year 69 A. D. Also, Egesipp. Hist, van de verstoring Jerusalem, 3. Bock, 2 cap. Also, W. Band. Apopth. Christian, lib. 1. ex Hieron. de vitis illustribus. Johan. Strac. infesto Johan. Evang. etc. INTRODUCTION. 47 Eusebius quotes from Dionysius, a teacher oi the church at Corinth, concerning the coming of Paul and Peter to Rome, as also concerning their preach- ing, which was the cause of their death, these words: They (namely Paul and Peter) were both together in our congregation at Corinth, teaching (from) there (on) throughout all Italy; they taught also in this city (namely, Rome, of which he had first spoken) ; where they both were crowned mar- tyrs at the same time. Euseb. Pamph. Chron. Eccl. Edition of 1588 lib. 2. cap. 25. He speaks of Peter's coming to, and preaching at, Rome, even as if having taken place at the close of his life; and although he puts Paul's coming and preaching in the same time, Paul's coming to this city, nevertheless, happened much earlier than the coming of Peter, which took place shortly before their death; in which time both together preached the holy Gospel in that city. That Paul was there much earlier and longer, appears from all the circumstances of the Acts of the apostles; for while Peter was preaching at Cesarea, Antioch, Jerusalem, and in other places, Paul was brought to Rome, and, having arrived there, ' ' dwelt two whole years in his own hired house, and re- ceived all that came in unto him, preaching the kingdom of God, and teaching those things which concern the Lord Jesus Christ, with all confidence, no man forbidding him." Here the account of the Acts of the Apostles ends, without mentioning any- thing further of Peter. See Acts 28 : 30, 31. VARIOUS ARGUMENTS FROM THE HOLY SCRIPT- URES, SHOWING THAT PETER WAS NOT AT ROME DURING THE TIME PAUL WAS THERE, EXCEPT (AS HAS BEEN EX- PLAINED ABOVE) AT THE CLOSE OF HIS LIFE. In this demonstration we shall forego the method employed by Sebastian Frank, Gysius, and others, who have written syllogistically upon this subject, and shall confine ourselves solely to the express testimony of (or, at least, plain inferences from) Holy Scripture, upon which we propose to found our arguments. Reason. — First Argument. — When Paul drew near the city of Rome, where he was to be arraigned before Cesar, the brethren* came out of the city to meet him, as far as Appii Forum, and the Three Taverns, whom, when Paul saw, he took courage. Acts 28 : 15. But among these Peter is not once mentioned, which would undoubtedly have been the case, had he been with them and occupied the episcopal throne at that place, as is pretended. Second Argument. — When it came to pass, that Paul was to give an account before the emperor for the first time, he was forsaken by all, and no man stood with him, so that he complained of it to Tim- othy. 2 Tim. 4: 16, Now, if Peter had been at Rome, he certainly would not have forsaken Paul, * By which of the other apostles these brethren at Rome were converted, is not mentioned in the text ; but it may have been that they were converted on the day of Pentecost at Jerusalem, for at that time strangers of Rome were there. Acts 2 : 10. whom he was wont to call his beloved brother, 2 Pet. 3: 15; but would have stood by him with counsel and actual assistance, according to his abil- ity. This, however did not happen ; which clearly shows that he was not there at that time ; unless some one might conclude, that he, who before had forsaken his Lord and Savior (which was a matter of much consequence), now probably also forsook Paul, who was inferior. To this may serve as reply : That Peter, at the time he forsook Christ, was not filled with the gift of the Holy Ghost, which was not poured upon the apostles until after Christ's ascension, Acts 2 : 1 — 3; hence he could easily come to this fall; but now, being filled with the Holy Ghost,* it was quite otherwise, so much so, that he and his fellow apos- tles feared no suffering, not even death itself. Com- pare Acts 4:19 — 21 with 5:40 — 42 and 12:3,4. Also 1 Pet. 3: 14 and 4: 16. Moreover, in Paul's complaint to Timothy not a word is mentioned as to Peter having forsaken him; which, had it happened, would certainly, as a nota- ble matter, not have been passed over in silence; more especially, as he mentions some of those who forsook him, by name, as, Demas, Alexander the coppersmith, etc. Third Argument. — When Paul was confined in prison at Rome, and bound in chains, he com- mended Onesiphorus, because he had visited him, and was not ashamed of his chain; without mention- ing anything about others, saying: "The Lord give mercy unto the house of Onesiphorus; for he oft refreshed me, and was not ashamed of my chain. 2 Tim. 1: 16. But why does he not commend Peter as having visited him in his bonds? or, if Peter was there and did not do. so, but was ashamed of his chain, why does he not complain, that so great a man, who ought to have had been a leader unto others, was so negligent therein? Doubtless, if Peter had been in the city at that time, and visited, or not visited, him in prison, Paul would not have passed it over in utter silence, with- out commending or complaining of it. Fourth Argument.— When many had departed from Paul, while he was in prison, he made mention of one who had remained by, or with, him, namely, in the city of Rome. He calls him Luke, and says: Only Luke is with (or by) me. 2 Tim. 4:11. It follows, therefore, that at the time when Paul wrote this, Peter was not at Rome, or it could not have been that only Luke was with him. Fifth Argument. — A little further on from the above mentioned words, Paul requests of Timothy, that when he came to him, he should bring Mark with him, since the same would be very profitable to him for his ministry, saying: Take Mark, and bring him with thee (when thou comest): for he is profit- able to me for the ministry. 2 Tim. 4:11. Now, if Peter was in Rome at that time, why was Paul under the necessity of sending for Mark for the ministry? or, if he was not there, why did he not 48 INTRODUCTION. send for Peter? Certainly, if he had sent for him, he would, unless prevented by some important cause, not have refused to come: and then it could be con- cluded, that Peter was there a co?isiderable time, since, as we find, they both died considerable time afterwards. But it does not appear that Paul sent for him; hence, it cannot be concluded, that he came in an- swer to his summons; and even if he had come at that time, his stay there could not have lasted sev- eral years, much less twenty-five years, as the papists say, since death overtook him as well as Paul, as has been shown in its proper place. The preparation, however, of this whole argument is unnecessary and superfluous. Sixth Argument. — Paul wrote various epistles from his prison at Rome to the believers; as to the Galatians, Ephesians, Philippians, Colossians, to Timothy, Philemon, etc., in which he puts various salutations from believers of the church at Rome, as also, in the beginning of the same makes mention sometimes of his fellow laborers; but he never men- tions Peter. We will show here the manner in which this is done. In the beginning of the epistle to the Philippians he writes these words : Paul and Timotheus, the servants of Jesus Christ. Now, why does he not add here: and Simon Peter? Nearly in the same manner he commences the epistle to the Colossians, saying: " Paul, an apostle of Jesus Christ by the will of God, and Timotheus, our brother. ' ' Why does he not add : and Peter, the chief apostle ? In concluding these epistles he adds the saluta- tions of the saints who were with him. To the Philippians he writes: "All the saints salute you . . . chiefly they that are of Caesar's household." Phil. 4:21,22. To the Colossians he addresses these words : ' ' Epaphras, who is one of you, a servant of Christ, saluteth you." Col. 4:12. Also: Luke, the physician, greets you. Verse 14. Peter is not mentioned here at all, -which, cer- tainly, had he been there, would have been highly necessary. This same manner he followed in all the other epistles which he wrote from Rome. To Timothy he says: " Eubulus greeteth thee, and Pudens, and Linus, and Claudia." 2 Tim. 4:21. To Philemon : ' ' There salute thee Epaphras . . . Marcus, Aristarchus. Phil. 23, 24. There might be much said upon this subject, but it would all amount to this : that it would be a strange thing, if Peter was at Rome, when Paul wrote his epistles from the Roman prison, that the latter did never mention in these epistles a salutation from Peter (which, as has been shown, he did not); seeing he mentions salutations from different leaders and members of the Roman church, whom he calls by name: hence it is quite reasonable to conclude, that Peter was not there during that time. Besides the six arguments mentioned, proving that during the time Paul was imprisoned under Nero, Peter was not at Rome, as far as the testi- mony of Holy Scriptures go in regard to this, there follow various circumstances showing (by like virtue of Holy Scripture), that also during the time Paul was oid of prison, Peter was not to be found in this city. First Circumstance. — Here is to be considered, why Paul wrote an epistle to the Roman church, as well for the confirmation of the Christian faith, as for stirring up in the moral virtues (which epistle is still in existence), if Peter was there at that time, and had the charge of said church ? or, if it was nec- essary for important reasons, that he should write to them, why he did not send this epistle to Peter as their leader, like he did to Timothy, the teacher of the Ephesian church; and to Titus, the teacher of the church in the Island of Crete ? Or, at least, if we look at the contents of this epis- tle, we may well consider, why he did not address a salutation to him, or once mention him by name? seeing he filled nearly a whole chapter with the names of those whom he salutes at Rome : as, Aquila with his wife Priscilla, Epenetus and Mary, together with Andronicus, Junia, Amplias, Urbanus, Apelles, Herodion, those of the household of Nar- cissus (the women), Tryphena and Tryphosa, Per- sis, Rufus, Asyncritus, Phlegon, Hermas, Patrobas, Philologus, Nereus, etc., Rom. 16 throughout; without mentioning in any way whatever the person or name of Peter; from which there may be con- cluded again with good reason, that which has been concluded before from the account of the salutations which Paul wrote while in prison at Rome, namely, that Peter was not in this city at that time? Second Circumstance. — When it afterwards hap- pened that Paul, having traveled through Arabia and the country of Damascus, returned after three years, with a particular desire to see Peter; he did not seek him at Rome, but at Jerusalem; where, when he had found him, he abode with him fifteen days; and then departed again into the regions of Syria and Cilicia. Gal. 1:17 — 21. Third Circumstance. — When fourteen more years had elapsed, namely, those spent by Paul in his Syrian and Cilician journey, where was Peter to be found ? Certainly not at Rome, but at Antioch ; for there Paul came to him, and rebuked him, be- cause he had eaten with the Gentiles in the presence of the Jews. Compare Gal. 2: 1 with verses 11, 12. Fourth Circumstance. — When some came down from Judea, and troubled the brethren, saying that, unless they were circumcised after the manner of Moses, they could not be saved; and Paul, Barna- bas, and other pious men were sent to the apostles and elders, to consult about the matter; Peter as well as the others to whom they were sent, was found at Jerusalem. Acts 15: 1 — 7. Fifth Circumstance. — Gal. 2:7, we read, that the uncircumcision (that is, the Gentiles) was committed to Paul, but the circumcision (that is, the Jews or the Jewish nation) to Peter; also, verse 9, that Peter (there called Cephas) together with James and John gave to Paul and Barnabas the right hand and agreed, that these should go unto the heathen, but they unto the circumcision (the Jews); namely, to preach the Gospel unto them. It is, therefore, a settled fact, that Peter was prop- erly a teacher of the Jews (after this agreement was INTRODUCTION. 49 made), and not of the Gentiles. But if he had taught among the Romans, who were Gentiles by nature, he would have gone altogether beyond his engagement and promise; which certainly is not to be supposed of so great and eminent a man as Peter was at that time. Sixth Circumstance. — From the two epistles of Peter, especially from the words, i Pet. i : i, it evi- dently appears, that he preached to the strangers scattered throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia (namely those who were scat- tered there from the twelve tribes of Israel, accord- ing to the statement of James, chap, i : i ; for which preaching, since these countries are very far, some even a hundred and more leagues apart, several years were required, in order to travel through them; during which time Peter apparently could not be there and at Rome at once; this is incontro- vertible. Seventh Circumstance. — At the end of the first epistle of Peter, namely i Pet. 5 : 13, are these words: ' ' The church that is at Babylon, elected . . . saluteth you. ' ' How could Peter send a salutation from the church at Babylon, unless he was with it in Babylon at that time? But if he was in Babylon, he was not at Rome, unless he had two bodies; of which we do not read anything, nor have we any reason to be- lieve it. Eighth Circumstance. — Those who hold that Peter was bishop at Rome, make no distinction be-- tween the words apostle, or messenger, and bishop, or overseer; yet there always has been a marked difference between the office of an apostle and that of a bishop. The office of an apostle was to travel from one country to another, yea, through the whole world, and preach the Gospel to those who had not yet heard it; without being bound to any particular place or church, as appears from Matt. 28:19; Mark 16:15. On the other hand, the office of a bishop or over- seer was to watch over, care for, feed and govern, as a shepherd his flock, a particular church, unto which the Gospel had been already preached, and which had accepted faith and the sign of holy bap- tism. Compare Acts 20: 28 with 1 Tim. 3: 1 — 5; Tit. i:5—7- Now, it is a fact, that properly not the latter, but the former office was enjoined upon Peter, lor he gives himself the first mentioned name — apostle (see 1 Pet. 1 : 1 and 2 Pet. 1:1); for which purpose Christ himself had chosen him, Luke 6:13.14, and sent him out, as can plainly be seen in the last chapter of Matthew and of Mark. How could it be then, that Peter sat as bishop of the church in the city of Rome? and, what is still more — for a considerable number of years ! unless it be said that Peter abandoned his charge, and ac- cepted another office and ministry than the one to which he was called; which it would be difficult to prove, since nothing is mentioned of it in Holy Writ. Further Remarks on the foregoing circumstances' — If one should confine himself solely to the testi- mony of the holy Scriptures, not accepting any- thing else as worthy of belief, it could in no wise be shown that Peter was ever at Rome; but, since the holy Scriptures do not relate all that has happened, the testimony of some accepted authors of that time may be recognized as credible, as far as their testi- mony is not contrary to what is expressed in holy Scripture. We have shown from the apostolic writings, that during the time Paul wrote his epistles in the prison at Rome, and also during the whole period that he (Peter) was preaching in foreign countries, Peter was not in Rome, but in Jerusalem, Antioch, Pontus, Galatia, Cappadocia, and in other places where the Jews were scattered. This we have plainly shown, first by six arguments, and then by eight circum- stances, derived from the holy Scriptures. But as to where Peter was, or how he died, after Paul wrote his last epistle from Rome, the Scriptures are silent. Hence the testimony of those writers whom we have just mentioned cannot well be contradicted; who maintain, that Peter shortly before his death came to Rome, and there laid down his life for the doctrine of the Evangelical truth; without mention- ing anything there about his bishopric, much less, popedom. DISCORDANCE OF PAPISTIC WRITERS. I. WHETHER PETER WAS AT ROME. 2. HOW LONG HE WAS BISHOP THERE. 3. WHO FOLLOWED HIM. The common tenet of the papists is, that Peter sat as the chief bishop upon the Roman throne; yet the authors whom they adduce for this purpose greatly differ. For, as respects his arrival in that city, some fix it in the year 41 after Christ; others in the beginning of the reign of the Emperor Claudius; others in the second year of this same Claudius; others in the fourth year; others in the beginning of the reign of Nero; others in the fourteenth year after Paul's conversion, etc., as is noted in Ireneus, Oro- sius, Damasus, Hornantius, Th. Aquinus, The Lives of the Saints, etc. Concerning the length of time he was bishop, there is not less disagreement; as also in regard to how long he was absent from his bishopric sojourn- ing in other places. Cortesius writes of eighteen years, Onuphrius of seven years; but the general opinion among them is, that he sat twenty-five years upon the chair governing their church; although some flatly oppose it. See the last mentioned three authors. Touching the person who succeeded him in his bishopric, there is much confusion and uncertainty in what is said concerning this subject. Some write, that Clemens succeeded Peter; as Septimus Florens Tert. ; others, that Linus followed him ; as Ireneus, Eusebius, Epiphan., etc., De Praes 32. 1. Contr. Jov.; others, that Linus discharged Peter's office two years before the death of the latter; as Dama- sus, etc. ; others, that Peter ordered that Clemens should succeed after the death of Linus ; /;/ Pontific. 50 INTRODUCTION. Petr. etc., Clem, in Epist. ad facobum, etc.; others, that the chair of Peter was vacant while Linus and Cletus lived, Clemens, who was ordained by Peter as his successor, not being willing, as they say, to occupy the chair in their lifetime; which is testified to by Bellarminus; others that Linus occupied the chair eleven years after Peter' s death ; see Eusebius ; others, that Linus died before Peter, and, conse- quently was not his successor in the bishopric; see Turrianus, Sophronius, etc. ; others, that Anacle- tus succeeded Peter, and Clemens, Anacletus. See Homil. de Agon. Pet. and Paul. In Chron. in Anno Clem. ; others, finally, that Peter and Linus were bishops simultaneously in the city of Rome; yet so, that Peter was the superior, and Linus, the inferior bishop. See Ruffmus, Sabellicus, Tur- rianus, In vita Petri. OF THE RISE OF THE POPES AFTER THE YEAR 606, AS ALSO OF THE INTERRUPTION OF THE SUCCESSION OF THE SAME. Besides, that in the first three centuries after the death of the apostles, nothing was known in the Roman church, as regards rulers of the same, but common bishops or overseers, until the time of Con- stantine the Great, and from that time on to the year 600, only archbishops and patriarchs, but no popes, till after the year 606, when, by the power of the Emperor Phocas, the Roman Bishop Boni- face III. was declared and established the general head and supreme ruler of the whole church ; — the succession also of the following popes was inter- rupted by many important occurrences, with respect to the manner of the papal election as well as to the doctrine and the life of the popes themselves, as also with regard to various circumstances pertaining to these matters. Of this an account shall presently be given. Note. — Besides what we have mentioned in our account of holy baptism, for the year 606, of the rise and establishment of the Roman pope, there is also found, concerning the cause of the same (in the Chronijk van den Ondergang der Tyrannen, edi- tion of 1617, book VII., page 211, col. 2), this an- notation : When the patriarch at Constantinople reproved the Emperor Phocas for the shameful mur- der he had committed, or would not consent to, or remit, it, while the bishop of Rome winked at, or excused this wicked deed, the Emperor Phocas, in his displeasure, deprived the church of Constanti- nople of the title, Head of Christendom, and, at the request of Boniface III., conferred it upon the Roman church; which was done amidst great con- tentions, for the eastern churches could not well consent to it, that the see of Rome should be con- sidered by everybody, and everywhere, as the head and the supreme (of the) church. Compare this with Platinae Reg. Pap. fol. 123; Fasc. Temp, fol. 122; Pol. Vhgil, lib. 4. cap. 10; Hist. Georg. lib. 4; Conrad. Oclutar. fol. 15; Tract, called, Oude?i en Nieiiwen Godt. lib. 1; M. Zanchij Tract. Pap. fol. 41; Zeg. Chron. Rom. Pap. fol 132. OF THE ELECTION OF THE POPE; AND OF SUCH AS HAVE USURPED THE CHAIR. In the introduction to the Martyrs Mirror (edi- tion of 1 63 1, fol. 25, 26, 27) mention is made from Cardinal Baronius (we have looked into his history, and found it to be so at the place referred to), of various popes who ran of themselves, without law- ful election or mission; and also of some who usurped the chair, without the consent of the church, merely by the power of princes and potentates. Among the popes who, without lawful election or mission, ran of themselves, are numbered Stephen VII., Christopher, and Sergius III., with whom it was as follows: Stephen VII.. expelled Boniface VI. by force from the Roman see, after the death of Formosus; and afterwards committed an abominable deed on the dead body of said Formosus, who was counted a lawful and good pope; which deed the Cardinal C. Baronius describes from Luytprandus and others as follows: "In this same year was perpetrated the great wickedness which Luytprandus and others relate, but incorrectly by Sergius ; since the acts of the aforementioned Synod under Pope John IX., to which doubtless more credence is to be given, im- pute it to the then existing pope, Stephen IX. He caused the dead body of Formosus to be ex- humed, and placed it on the pope's throne, dressed in all his papal robes; whereupon he upbraided For- mosus, as though he were alive, that he, through great ambition, had come from the chair of Porto into that of Rome ; anathematized him on this ac- count, had the dead body stripped of all the robes, as also the three fingers with which Formosus accord- ing to custom used to ordain, cut off from the same, and thus thrown into the Tiber. Besides this he deposed all those who had been ordained by For- mosus, and re-ordained them ; all of which he did from pure madness." See C. Baron, histor. Eccl. Anno 897. num. 1. 2. After this the same Baronius relates of Christo- phorus, who also thrust himself into the papal chair, the following: ' ' Further, in the following year of Christ .... in the tenth indiction,* Pope Benedict died, and was buried in St. Peter's church. In his place suc- ceeded Leo, the fifth of this name, a native of Ar- dea, who held the chair only forty days, being ex- pelled and imprisoned after that by Christophorus, who himself occupied the chair after him." Baron. Ann. go6. goj. num. 2. The aforementioned Christophorus, who had ex- pelled his predecessor, Leo V. , from the chair, and taken possession of it himself, was, in his turn, robbed of the occupancy of the chair by another, called Sergius III., who was ambitious of the same dominion; which Sergius, although he attained to the papal dignity, without being elected or called, yea, more than that, was, according to the testi- * A cycle of fifteen years, instituted by Constantine the Great, in connection with the payment of tribute, and afterwards made a substitute for Olympiads in reckoning time. It was much used in the ecclesiastical chronology of the middle ages, and is reckoned from the year 313 as its origin .— Webster's Dictionary. INTRODUCTION. 51 mony of the papists themselves, fearfully tyrannical and unchaste, is nevertheless recorded with the aforementioned upon the Register of the legitimate popes of Rome. See Baron. Ann. 007. num. 2. , Ann. 008. num. 3. In the midst of this account this papistic writer declares, that these we?e the dreadful times when every self-constituted pope immediately nullified that which his predecessor had made. Ann. 008. num. 2. Confirmatory of this matter is also that which is adduced in the " Chronijk van den Ondergang" edition 1617, for the year 891, page 315. col. 1. 2. from the tract of "Den Onpartijdigen Rechter." If one will but consider, says this writer, the spir- itual or ecclesiastical perfidiousness and rebellious- ness of the popes, he will find in ancient history, that the ■ Roman popes have at all times quarreled and contended with one another for the papal chair. Thus John XXIV., having come to Bononia with many soldiers, threatened all the cardinals severely, if they would elect a pope who Would not please him. When many had been nominated to him, and he would assent to none of them, he was finally re- quested to state whom he would elect thereto. He replied: "Give me Peter's robe, and I shall deliver it to the future pope. ' ' But, when that was done, he put the robe upon his own shoulders, saying : "I am the pope." And though this greatly dis- pleased the other cardinals, they were nevertheless compelled to acquiesce in it. In the same manner John XXII. elected himself pope when the election was committed to him. See 9th book of the above mentioned chronicle, for the year 891, at the place there referred to. Note. — In addition to what has been stated in the body [of this work] concerning the popes who exalted themselves to the papal reign, it is also proper to give what may be read in the ' ' Chronijk van den Ondergang der Tyrannen" for the year 537, where the popedom of Vigilius is thus spoken of: "This Pope Vigilius was certainly impelled by the spirit of ambition; he greatly aspired to the popedom, and wrongfully ascended the papal chair, for he counseled the empress, how to expel Pope Silverius. He engaged false witnesses, who said that Silverius intended to betray the city of Rome secretly, and surrender it to the Goths (of which we shall afterwards speak more fully) ; therefore he was deposed from the popedom by force, and relegated into misery; and thus Vigilius six days afterwards became pope. The Empress Theodora desired him to reinstate Anthenius at Constantinople, as he had promised to do; but Vigilius refused, saying that one was not bound to keep a bad promise against one's conscience." Compared with the account of Platina, in his " Panselijk Register" fol. no. Also, Chron. Fasci. Temp. fol. nj. man chair, not properly through themselves, inas- much as they were too weak, but through the power of princes and potentates, yea, even through the Arians. Among these are particularly numbered the two popes named Felix, both of whom were exalted to papal dignity, and put in their office by Arian Kings, who ruled Italy, and, consequently, also the city of Rome; the one by Constantius,* the other by Theodoric, both of whom belonged to the Arian sect. Caes. Bar. Ann. 326. num. 2. But quite the contrary happened when pope Sil- verius was reputed to favor the Goths, who sided with the Arians. Prince Belizarius deposed him, and sent him away into Greece, putting Vigilius in his stead as pope. According to the testimony of Procopius. Ann. 538. num. 2. After Vigilius, Pelagius was declared pope by two bishops only, and one from Ostien,f through the favor and assistance of the emperor Justinian; not- withstanding, as Anastasius says, the bad suspicion of having caused the death of the previous Pope Vigilius, rested on him; for which reason none of the other ecclesiastics, nay, not even the laity, would have communion or anything to do with him. Ann. jjj. num. 2. OF SOME WHO ATTAINED POSSESSION OF THE RO- MAN CHAIR THROUGH SECULAR POWER AND OTHER UNGODLY MEANS. There is, moreover, mention made of another kind of popes, who attained possession of the Ro- of THE DREADFUL TIME, CALLED BY THE PAPISTS THE IRON AND LEADEN CENTURY, WHICH WAS WITH RESPECT TO THE ELEC- TION OF THE POPES. The oftmentioned cardinal Caesar Baronius, pro- ceeding in his account of the Register of the Popes, arrives at the year 901, the beginning of the tenth century, where he bursts out, as if with sorrow, calling this time hard, unfruitful, and productive of much evil; and comparing it to an iron and leaden century, full of wickedness and darkness, particu- larly in respect to the great irregularity practiced in the installing and deposing of the Roman popes; which was done partly by the Roman princes, partly by the princes of Tuscany, who, now this one, then that one, usurped the authority to elect the popes, and to dethrone them ; which happened in such a manner that all the preceding abuses com- mitted with reference to the Roman chair were mere child's play in comparison with it. For now, as Baronius writes, many monsters were thrust into this chair as popes; which contin- ued throughout this whole century, yea, for a hun- dred and fifty years, namely from the year 900 to about the year 1049, when the German Ottoes, who occupied the imperial throne, interposed be- tween both, although they, not less than their pred- ecessors, retained as their prerogative the right of electing and rejecting the popes. Baron. Aim. 001. num. 1. The same cardinal relates, that in these awful and terrible times some popes attained to the popedom not only by the power of princes and potentates, but through the foolish love of certain dishonorable and * This Constantius was a King of the Goths. t Probably Ostia, a town ; emperor, while Theodoric uouth of the Tiber, il'ulo 52 INTRODUCTION. loose women, by whom Rome was ruled; which we could in no wise believe, had not so eminent a man and rigid papist, as Baronius was, described it so plainly and circumstantially. See in Baronius' Church History, printed at Antwerp 1623, for the year 912. num. 1; also 928. num. 1; also 931. num. 1. Our soul is amazed, -and we are ashamed to relate all that is adduced there from various papistic writ- ers, concerning the election of some of the popes. O God ! open the eyes of these blind lovers of papacy, that they may see, what succession it is, of which they have so long boasted in vain; so that they may truly turn to thee and thy church, and be saved ! Note. — With respect to this matter, the writer of the Introduction to the Martyrs Mirror, of the year 1831, says: "After that arose a time far more horrible, etc., for the margraves of Tuscany, and after them the emperors, exercised so much vio- lence with reference to the papal chair, that they thrust into it many monsters; among whom was John X., who was thrust into the chair by Theo- dora, mistress of Rome, while Lando was de- posed." Introduction, fol. 26. col. 2. from Baron. Church History, Anno 912. num. 1. After that he relates, that John X. was deposed by Theodora's daughter, who also reigned over Rome, and that John XL, a bastard child of Pope Sergius III., was put into it. "And thus," he writes, "have whores and rogues, according to the testimony of cardinal Baronius, ruled the papal chair, deposing and instituting whomsoever they would." Fol. 27. col. 1. from Baronms, Anno 931. num. 1. Continuing, the aforementioned author remarks: "In this iron century it also happened, that Stephen IX., having illegitimately attained to the chair, was marked in the face by some rogues, for which reason he staid in his house." Same place, from Baronius Ayino 94.0. num. 1. But, in order to give an account of those particu- lar ones only, who attained unlawfully to the papal chair, since we are treating of the succession and mission of the popes, we must also mention Pope John XII., who, being only eighteen years old, was forcibly put into the chair, and made pope by his father, the margrave of Tuscany. Afterwards he was deposed by a council at Rome, on account of his wicked life; but he remained pope nevertheless, since nobody would excommunicate the pope, how- ever wicked his life might be, as Baronius relates. Compare Baron. Anno 955. man. 1. with A?mo 963. num. 1. 2. After that, Albericus, the count of Tusculum, made his son, who was but ten years old, pope, and by his authority put him into the chair under the name of Benedict IX. After he had reigned about nine years, a certain faction of the Romans elected another pope. When Gratianus, a priest at Rome, saw this, he bought out both of them with money, and called himself Gregory VI. But the Emperor, not willing to tolerate this, deposed all three of them, and put Clemens II. in their stead; and then Damascus II.; after him Leo IX. ; and, finally, Victor II. Thus the imperial line of the popes continued, until the clergy itself became powerful enough to elect the popes without waiting for the imperial mission, which formerly had been deemed necessary; this afterwards gave rise to great schisms and di- visions in the Roman Church. Compare concern- ing all this Baron. Hist. Eccl. Anno 1033, num. 2. with Anno 104.4.. num. 2. 3; also, Amw 1046. num. 1; Anno 1048. num. i; Anno 1049. num. 2; Anno 1055. With regard to the aforesaid matters, the writer of the Introduction mentioned says {Fol. 2j. col. 2): "This being taken into consideration, we say, that it is not true that they, namely the Romanists, have an uninterrupted succession from the days of the apostles to the present time, as they would make the people believe, with their long register of popes, whom they have connected as the links of a chain, as though they, through lawful mission, had always maintained a continuous succession ; but we have proved here that this chain of succession is, in many ways, broken. "In the first place, by Stephen VII. and his suc- cessors, who have forcibly thrust themselves into the chair. These certainly had no mission; and where the mission ceases, the succession ceases also. "In the second place, by those who were thrust into the chair, without the order or sanction of the church, only by kings and princes, yea, even by whores, through lewd love; or who bought the same with money, as we have shown. These also were certainly not sent; or, if they were sent, it must be proved, by whom: for two contrary things cannot consist together. If they were sent, they did not thrust themselves into the chair, as Baronius says notwithstanding; but if they thrust themselves into it, or were thrust into it by others through un- lawful means, then they were not sent, and conse- quently, had no succession from the apostles." Introduction,^/. 28. col. 1. TWO, THREE, AND FOUR POPES REIGNING AT THE SAME TIME; THE CHAIR OF ROME OCCASION- ALLY WITHOUT A POPE FOR A LONG TIME. Formerly, when the papal dominion was coveted, the aim was directed solely to the Roman chair, but now it was quite different; for, instead of according to Rome, the honor of electing the pope, as had always been the case heretofore, they of Avignon, in France began, without regarding the Romans or Italians, to constitute themselves the electors of the pope; insomuch that they for this end elected a certain person, whom they called Benedict XI II., notwithstanding the Roman chair was cccupied by a pope called Gregory XII.; thus setting not only pope against pope, but France against Italy, and Avignon against Rome.* * After pope Anastasius, Symmachus was elected pope in a tumult ; and immediately also Laurentius was elected, with whom he had two contests, yet came off victor, as the papists say, for the clergy and king Diederik were on his side. But after four years, some of the clergy, who lusted after uproar and contention, and some Roman senators, recalled I.aurentius; but they were sent into banishment. This caused a fearful riot at Rome. P.J. Twisk, 5th Book, Anno 490. page iyi. col. 2. ex Platinal Clnon. fol. 101. Fasc. Temp. fol. 114. INTRODUCTION. 53 Of this, P. J. Twisk gives the following account: "At this time there reigned two popes, who were for a long time at great variance with each other ; the one at Rome in Italy, the other at Avignon. "When Pope Innocentius at Rome was dead, Benedict XIII. still occupied the papal chair in France. Then Gregory XII. was elected pope." Chron. P.J, Twisk, 15th Book, for the year 14.06. page 758. col. 1. ex Chron. Platince, fol. jp6. Fasc. Temp. fol. 187. The same writer, after narrating successively several other things which happened in the five subsequent years, again makes mention, for the year 141 1, of this Pope Benedict, who was elected at Avignon; as well as of two others, who arose during his reign, namely, Gregory and John; and also of their mutual contentions. These are his words : ' ' At that time there were three popes at once, who incessantly excommunicated one another, and of whom the one gained this potentate for his ad- herent, the other another. Their names were: Bene- dict. Gregory, and John. "These strove and contended with each other, not for the honor of the Son of God, nor in behalf ol the reformation and correction of the adulterated doctrines or the manifold abuses of the (Roman) church, but solely for the supremacy ; to obtain which, no one hesitated to perpetrate the most shameful deeds. "In brief, the emperor exerted himself with great diligence, and traveled three years through Europe, to exterminate this shameful and pernicious strife and discord which prevailed in Christendom. Hav- ing, therefore, rejected these three schismatic popes, he brought it about, that Otto Columnius was made Pope by common consent ; for, within the last twenty-nine years there had always been at least two popes; one at Rome, and the other at Avignon. When one blessed, the other cursed.* See afore- mentioned Chronicle, 15th Book, for the yea? 14.11. page 765. col. 1, 2. Concerning the overthrow of these three popes the same author gives this statement: "In this year, Pope John XXIV., having been convicted in fifty- four articles, of heresies, crimes, and base villainies, was deposed from papal dignity, by the council of Constance, and given in custody to the palsgrave. When these articles were successively read to him, he sighed deeply and replied, that he had done something still worse, namely, that he had come down from the mountains of Italy, and committed himself under the jurisdiction of a council, in a country where he possessed neither authority nor power. After he had been in confinement at Munich three years, to the astonishment of every one, he was released, and made cardinal and bishop of Tusculum, by Pope Martin V., whose feet he sub- missively came to kiss at Florence. Shortly after- wards, in the year 1419, he died there, and was buried with great pomp and solemnity in the church of St. John the Baptist. * So writes Jan Crispijn. After he had thus received his sentence, the other two popes were summoned; of whom Gregory XII., who resided at Rimini, sent Charles Maletesta thither, with instructions to abdicate voluntarily in his name the papal dignity; in reward of which he was made a legate in Marca d'Ancona, where he subsequently died of a broken heart, at Racanay, a seaport on the Adriatic Sea. Benedict XIII., the pope at Avignon, remained obstinate in his purpose, so that neither entreaties nor threats, nor the authority of the council could move him, to submit, or lay down his office, lor the tranquillity of all Christendom. See the afore- mentioned Chronicle, 15th Book, for the year 1 415 page 77 j. col. 2. and 774. col. 1. Note. — Pope Benedict XIII., through the inci- tation of the King of France, and the University of Paris, sent his legates to Pope Boniface IX.; but they received as an answer, that their master could not properly be called a pope, but an antipope ; whereupon they refuted him. See De Ondergang, 15th Book, Anno 1404. page 757. col. 1. Here it is proper to note what the last mentioned author narrates concerning the plurality of the popes, who existed at one and the same time. ' ' Besides this, ' ' he writes, " It is related that there were sometimes four, sometimes three, and some- times two popes at the same time." Victor, Alexander III., Calixtus III., and Pascha- lis, possessed together the papal authority, at the time of the Emperor Frederick Barbarossa; and also Benedict VIII., Sylvester II., and Gregory V. were popes together, till finally, Henry III. deposed them. Likewise Gregory XII., Benedict XIII., and Alexander V. arrogated, by excommunications, the papal authority.* Further, how Stephen III. and Constantine, Sergius III. and Christophorus, Urbanus V. and Clemens VII., Eugene IV. and Clemens VIII., and many other popes, whom to mention it would take too long, strove and contended with each other for the triple crown, their own historians have sufficiently elucidated. See in the oth Book of the Chronicle for the year 891. page 313. col 2. from the tract, Den Onpartijdigen Rechter. HOW THE ROMAN CHAIR STOOD VACANT. As great as was at times the inordinate desire manifested by some for the possession of the chair of papal dominion, so great was at other times the negligence and aversion as regards the promotion of the same cause ;f for it occasionally happened that the chair stood vacant for a considerable time, in consequence of the contentions and dissensions of the cardinals; so that the whole Roman church was without a head; without which, as the papists themselves assert, it cannot subsist. * Concerning this matter, P. J. Twisk gives this account : " At this time there were three popes at once, namely. Gregory XII., Benedict XIII., and Alexander V. Thus was the great city, the spiritual Babylon, divided into three parts, as a token of its ap- proaching fall. On nn. fny Hi,- year i !■'■/ page "'• col. I. t Where no true foundation is, there is no stability ; this is ap- parent here : for as immoderate as they were in seeking to possess the Roman chair, so immoderate they were also in leaving it vacant. 54 INTRODUCTION. In order to demonstrate this matter, we shall (so as not to intermix all sorts of writers) adduce the various notes of P. J. Twisk, who gives information in regard to this subject from Platina's Registers of the Popes, and other celebrated papistic authors, in his Chronicle, printed Anno 1617 at Hoom; from which we shall briefly extract the following instances, and present them to the reader. We shall, however, omit brief periods of a few days, weeks, or months, and pass on to intervals of more than a year, which, consequently, are not reckoned by months, or still lesser periods. In this we shall begin with the shortest period, and end with the longest. On page 225, col. 1, mention is made of pope Martin I. (in the Register the seventy-sixth), that he was carried away a prisoner by Constantine, emperor at Constantinople, and sent into exile, where he died; whereupon the chair stood vacant for over a year. Ex. Hist. Georg; lib. 4. Platin. fol. 135. Zeg.fol. 224, 225. Page 260, col. 2, the same writer relates of Paul I. (the ninety-fifth in the Register), that he excom- municated Constantine V., who had thrown the im- ages out of the church; and that Constantine, not heeding this, in his turn excommunicated the pope; whereupon the latter died, and the Roman chair was without an occupant, and the church without a head, one year and one month. Ex. Platince Reg- ist. Pap. fol. 166. hist. Georg. lib. 4. Franc. Allars. fol. 54. After that he makes mention of pope Honorius I. (in the Register the seventy-second), that he, hav- ing instituted the exaltations of the Holy Cross, the Saturday processions, which had to be held at Rome, the special prayers in the invocation of the departed saints, etc., was deposed by a certain council at Constantinople; and that, he having died, the chair at Rome was vacant for one year and seven months. See above mentioned Chronicle, page 218. col. 1. ex hist. Georg. lib. 4. Franc. Ala. Reg. fol. 44. Platin. Sncc. Pap ce. fol. 130. When Pope John XXIV. was deposed on account of his wicked life and ungodly conduct, and placed in confinement somewhere, in the time of emperor Sigismund and the council of Constance, there was for the time of two years and five months no one who took charge of the papal government; hence the chair was without an occupant for that length of time. See aforementioned Chronicle, for the year 141 1, p. 769. col. 1. ex Ease. Temp. fol. 187. Platin. fol. 401. Onuf. fol. 406. 417. Hist. Eccl. Casp. Healio. patt. 3. lib. 11. Chronol. Leonh. lib. 6. foh. Stumpff. fol. 21. Hist. Georg. lib. 9. Hist. Mart. Adr. fol. 53. to 66. Jan Crisp, fol. 356. to 175. Zeg.fol. 326. Moreover, twice it happened, that for the space of about three years no one was pope, or general head of the Roman church; first, after the deposi- tion of Pope Benedict XIII. of Avignon; secondly, before the election of Otto Calumna, called Martin V., thus named because he was consecrated or or- dained on St. Martin's day. Concerning the first time, see P. J. Twisk, Chron. for the year 1415. page 774 col. 1 ; concerning the second, see in the same book, for the year 1417, or two years after- wards/. 781. col. 1. compared with Ease. Temp, fol. 187. Platin. fol. 470. Hist. Georg. lib. 6. Mem. fol. 913. Seb. Fr. (old edition) fol. 31. After the death of Pope Nicholas I. (the 108th in the Register), information is obtained from Platina, according to the account of various other authors, relative to the condition of the Roman church at that time; namely, that she had no pope or head, for eight years, seven months and nine days. Com- pare Plat. Reg. Pap. fol. 197. with Georg. hist, lib. 5. foh. Munst.fol. 14. Mem. fol. 556. Francisc. Ala. fol. 60. Also, P. J. Twisk, Chron. gth Book, edition of 161 7. p. 297. col. 2. OF THE UNGODLY LIFE AND DISORDERLY CON- DUCT OF SOME OF THE POPES. Many of the ancient writers, even good Roman- ists, are so replete with the manifold ungodly and extremely disorderly conduct of some of those who occupied the papal chair, and are placed in the Register of the true successors of Peter, that one hardly knows how to begin, much less how to end.* We shall therefore, so as not to cause any doubts as regards our impartiality, not adduce all, but only a few, and these not the worst, but, when con- trasted with those whom we shall not mention, the very best examples of the kind; and shall then soon leave them, as we have no desire to stir up this sink of rottenness, and pollute our souls with its stench. Concerning the simony or sacrilege of some popes, a brief account is given from Platina and other papistic writers, in the Chronijk van den On- dergang, gth Book, for the year 828. p. 281. col. 2. and p. 282. col. 1. The writer of said chronicle, what is told in the body of the work concerning the ungodly life and disorderly conduct of some popes, it is related by other authors, that some of them were accused (even by those of the Roman church) of heresy, and apostasy from the Roman faith. From Platina's Register of the Popes, number 37, is adduced the apostasy of pope Liberius to the tenets of the Arians; which hap- pened in this wise : The emperor, being^ at that time tainted with the tenets of the Arians, deposed pope Liberius, and sent him into exile ten years. But when Liberius, overcome by the grievousuess of his misery, became infected with the faith and the confession of the Arian sect, he was victoriously reinstated by the emperor, into his papal chair at Rome. Compare Chron. Platina; (old edition)/o/. 73. Pasc. Temp. fol. 102. Chron. Holl. div. 2. cap. 20. with P.f. Twisk, Chron. 4II1 Book, for the year 353. page i$o. col. 2. Concerning the apostasy of pope Anastasius II. to the tenets of Achacius, bishop of Constantinople, and, consequently, to the Nestorians, we find, from various Roman authors, this annotation : Anastasius was at first a good Christian, but was afterwards seduced by the heretic Achacius, bishop of Constantinople. This was the second pope of bad repute who adhered to the heresy of Nestorius, even as Liberius adhered to the heresy of Arius. Plat. Regis/. Pap. fol. 100. Pasc. Temp. fol. 113. Chron. Holl. div. c. 20. compared with the Chronijk van den Ondergang, edition of 1617, j/h Book, for the year 497. p. 171. col. 2. Some time after Honorius I. had been exalted to the dignity of the Roman chair, it was found that he did not maintain the doctrines of the Roman church, but was opposed to them, although he seemed to ingratiate himself with her in some external things. Concerning this, the following words are given by a certain author : Honorius I. added the invocation of the saints to the litanies : he built many temples, and decorated them with great magnificence ; but this pope was afterwards condemned as a heretic, together with six prel- ates, by the sixth council of Constantinople. Compare Hist. Georg. lib. 4. Franc. Ala. fol. 44. Platin. Regist.Pap.fol. 130. with the last mentioned Chronicle, edition of 1677, for the year 622, page 218. col. 1. In addition to the evil testimony which is given of John XXIV., P. J. Twisk gives the following account : " This pope John, as some say, forcibly took possession of the papal chair, and is styled by the ancient writers a true standard-bearer of all heretics and epicures. He was a man better fitted for arms and war, than for the service of God." Chronijk, P.f. Twisk, 15th Book, for the year 1411. p. 768. col, 2. INTRODUCTION. having related the complaint of the king of France about the revenue of twenty-eight tonnen gold,* annually drawn by the popes from said kingdom, proceeds, to say: "How true the foregoing is, ap- pears sufficiently from the fact that John XXII. at his death left two hundred and fifty tonnen gold ($7,000,000) in his private treasury; as Franciscus Petrarcha, a credible writer, plainly states. Boniface VII., finding that he could no longer remain in safety at Rome, surreptitiously took the precious jewels and treasures from St. Peter's coffers, and fled with them to Constantinople. Clemens VIII., and other popes, were at various times convicted of such sacrilege, by their own people. Gregory IX. sold his absolution to the emperor for a hundred thousand ounces of gold. Benedict IX., being stricken with fear, sold to Gregory VI. the papal chair, for fifteen hundred pounds of silver. The simony and sacrilege of Alexander VI. is also sufficiently known, from his epitaph, which we, for certain reasons, omit. Further, how Leo X. , through Tetzel, and many other popes, through their legates and nuncios, sold their letters of indulgence, is better known throughout all so-called Christendom than the popes of Rome desire. Compare this with Chron. Plat, (old edition) fol. 183. Fran. Ala. fol. 58. Onpartijdigen Rechter, fol. 28. Concerning the open tyranny, secret treachery, and deadly poisoning, imputed to some of the popes, the following account is given from Ver- gerius and others: I. Their Tyranny. — Julius II. had more than two hundred thousand Christians put to death, in the space of seven years. Gregory IX. caused the emperor's envoys by whom he was informed, that Jerusalem was retaken, to be strangled, contrary to all justice. Clemens IV. openly beheaded Conrad, the son of the king of Sicily, without valid reasons, or legal proceedings. It is not necessary to give a recital here, of the innumerable multitude of true Christians, who, through the pretensions of some popes, were de- prived of life, in all parts of the earth, by fearful deaths at the hands of the executioner, only on ac- count of their religion; for this is sufficiently known, and needs no further demonstration. // Their Treachery. — The Emperor Frederick, at the diet of Nuremburg, openly complained of the treachery of Pope Alexander III, and that in the presence of the princes of the empire, before whom he read the letter containing the treason, which the pope had sent to the soldiers of the Turkish em- peror. Gregory II. secretly issued a prohibition, not to pay to the Emperor Leo his customary (and due) tax. Alexander VI. availed himself of the assistance of the Turks (or at least, called upon them), against the French. 1 guilders, or $784,0 III. Their Poisoning. — Ancient writers mention, that Pope Paul III. poisoned his own mother and niece, that the inheritance of the Farnesi might fall to him. Innocentius IV., through a priest, administered poison to the emperor, in a host, thus removing him from this life. Moreover, how another pope, whose name is sufficiently known, put to death by poison, in ac- cordance with Turkish custom, the brother of Gem- eno Bajazet, the Mohammedan emperor, which was contrary to common justice, because he was ran- somed with two tonnen treasure, needs not to be recounted, as the fame of it has gone out both into the east and the west. This same pope had at a certain time determined to poison in like manner some cardinals, when the cupbearer made a mistake in the tankard containing the poison (as the ancient writers have annotated), and he who had arranged this, was himself served with it, insomuch that he died with the cardinals who had drank of it. Compare Dc Tractaten Con- tarcene, Vergerij des Onpartijdigen Rechters, espe- cially^. 48, 49, 50, with the Chronijk van den On- dergang, first part, for the year 1227. p. 544. col. 1. 2. Also, p. 768. col. 2. of the bad conduct of Pope John XXIV., taken from Fasc. Temp. fol. 187. Platin. fol. 401. Onufr. fol. 406. 417. Hist. Eccl. Casp. Hedio. part 3. lib. 11. Chronolog. Leonh. lib. 6. Henr. Bull, of the councils, 2d Book, chap. 8. foh. Stumph. fol. 21. Hist. Georg. lib. 6. Seb. Fra. (old edition) fol. 31 to fol. 89. Hist. Andriani fol. 53 to fol. 66. fan Crisp, fol. 256 to 369. Chron. Car. lib. 5. Zeg. fol. 326. OF THE DIVINE JUDGMENTS AND PUNISHMENTS VISITED UPON SOME OF THE POPES. The divine vengeance for great misdeeds is some- times carried out in this life, and sometimes reserved for the life to come.* The vengeance which is in- flicted in this life, is sometimes executed immedi- ately by God himself; at other times he uses means — either the elements, or things composed of the elements, yet without life; and sometimes he does it by means of living creatures as, men, beasts, etc. However, here we shall only speak of the judgments of God visited upon some of the popes in such a manner and through such means, as will be shown. In the eighth book of the Chronijk van den Un- dergang der Tyrannen, for the year 767, page 262, col. 2, several examples of this kind are successively related, which we shall present here as is most suit- able, and in the best possible order, f The author of said chronicle, after mentioning the ignominious expulsion of pope Sylvester Campanus from the city of Rome, relates the sad ending of Constantine, Hadrian, John, Benedict, Boniface, * But, after thy hardness and impenitent heart, treasurest up unto thyself wrath against the day of wrath and revelation of the righteous judgment of God; who will render to every man accord- ing to his deeds. Rom. 2 :5, 6. t Notwithstanding, the examples related in the body of the work are recorded by P. J. Twisk, it is proper to state, tha were extracted from various papistic writers. lat they 56 INTRODUCTION. Lucius, Innocentius, Nicholas, Paul, Leo, Clement, etc. Pope Constantine II., having led an ungodly life, was deprived, in a council, of both his eyes, and the papal power, and then put into a convent. Hadrian III., fleeing from Rome, came to Venice in the habit of a gardener, where he was ordered to work in a garden. Hadrian IV. was choked to death by a fly, which flew into his mouth, or, as others say, into his drink, while he was drinking. John XL,* being apprehended by the soldiers of a certain Guido, was smothered with a pillow, which they held upon his mouth. John XXII. was crushed by the falling in of the vault of a pavilion, and thus departed this life. Benedict VI., t was shut up in the Castle Angelo, by Cynthius, a citizen of Rome, and there stran- gled by him, on account of his great villiany. Benedict IX. was killed by poison, which had been put into a fig by an abbess, who was consid- ered a devout, spiritual daughter. The body of Boniface VII., who had died a sud- den death, was dragged along the street, with his feet tied to a rope, and ignominiously buried in the common grave. Lucius II., about to storm the capitol, whither the senators had fled, was so seriously pelted with stones, that he died soon afterwards. When Innocentius IV. had unjustly sentenced to death Robert of Lincoln, because he had censured, with the mouth as well as with the pen, the nefari- ous deeds of the popes, and Robert therefore ap- pealed to Christ, the Supreme Judge, the pope was found dead in his bed the following day 4 Nicholas III. died very unexpectedly of apoplexy (called the stroke of God). Paul II., having supped very merrily, died soon after, likewise of apoplexy. Leo X. died while laughing and frolicking at his cups. Clemens VIII., having conspired with Franciscus, king of France, against the Emperor Charles V., was afterwards apprehended by the emperor's cap- tains, derided above measure, ultimately reinstated in the papal chair, but finally, in the year 1534, suf- focated, together with several cardinals, with the smoke of torches. From Onpar. Recht. Also, from various other accepted authors who have pre- viously been referred to.§ CONCLUSION OF THE MATTERS HERE RELATED. We will now take leave of the popes, and let them pass. It is enough for us to know, that their succession, of which the papists boast so much, is by the author from whom t This Benedict VI. was also put for his successor, Benedict IX.; which error we have corrected. % Our author relates, that before the death of pope Innocentius IV. a voice was heard in the papal court, saying, "Come, thou wretched man, to the judgment of God !" ''/, Many more such examples might be related here, but, since by these few our aim is sufficiently understood, we deem it unnec- essary to enter more deeply into this subject, and shall, therefore, let this suffice. confused and vain, or, at least, without tenable grounds. How we have proved this, is not for us to say; we let others judge. This would be a proper time — in order to exhibit the highly renowned Latin church, the Roman Babylon, in her full form — to bring up from the bottom, and present minutely and in the best order, the manifold and implacable contentions which have arisen from time to time in, with, and among them, on matters of faith, although they have so much to say about their extraordinary unity: how the popes contended against the councils, and the councils against the popes; how one annulled and rejected what the other had made and instituted; yea, how they sometimes persecuted one another even unto death, and devoured and killed each other in the most cruel manner, even as though they were fighting with their avowed enemies; to say nothing of the great amount of superstition and human invention,* which, like horrible monsters and abortions, have proceeded, now by one, then by another, from the lap of the misnamed holy Roman church; for to treat of this, as the subject demands, would be almost an endless task, or, at least, require a whole book. What was once a comedy (with respect to the gay and fnerry regime of the papal dominion) has, through the beginnings of its downfall, been changed into a tragedy. How- ever, what we have shown, relates only to this present life ; but the most mournful tragedy, ac- cording to the threatening of God (still we hope for the best), is yet to come, and concerns the future and eternal life.f Besides these most ungodly things which we have mentioned, they were drunk with the blood of the saints; yea, they did not only pour out as water the blood of the beloved friends and children of God, and cool their thirst for blood therewith, but, besides inconceivable cruelties, they heaped also the greatest ignominy upon their bodies, throwing them like mire upon the earth, or giving them to the beasts for food, or, on stakes and wheels, to the birds to devour. J God shall certainly visit this yet upon them, and not let it go unavenged. "He that toucheth you," says Zechariah to the church of God, "toucheth the apple of his eye." Zech. 2 : 8. O, that they would become converted betimes ! O, that they would anticipate the uplifted rod of the divine wrath ! O, that they would fear, and escape, through genuine repentance, the fearful kindled fire of his everlasting displeasure, which the wicked and impenitent shall certainly incur. That meanwhile all those who are still imprisoned * " But in vain they do worship me, teaching for doctrines the commandments of men," saith the Lord. Matt. 15:9. t Everything has its opposite : weeping is the opposite to laugh- ing; wailing and mourning, to shouting and rejoicing; but in all this it is better to rejoice last than before. "Woe to thee that spoil- est, and thou wast not spoiled ; and dealest treacherously, and they dealt not treacherously with thee ! when thou shalt cease to spoil, thou shalt be spoiled ; and when thou shalt make an end to deal treacherously, they shall deal treacherously with thee." Is. 33:1. t "Judge not, that ye be not judged. For with what judgment j-e judge, ye shall be judged; and with what measure ye mete, it shall be measured to you again." Matt. 7:1, 2. "If any man have an ear, let him hear. He that leadeth into captivity shall go into captivity : he that killeth with the sword must be killed with the sword." Rev. 13:9, 10. INTRODUCTION. 57 in Babylon, and sit in the darkness and shadow of death, would, for the preservation of their souls, flee out of her ; that they would set out for Jeru- salem, the spiritual vision of peace (understand, the true church of God); that they would seek their souls' salvation while it is time, yea, that they would find, obtain and preserve it ! This is certainly a thing to be wished for. Note. — "Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her sins." Rev. 18:4. These words as it appears are taken from the address of the prophet Jeremiah to the Israelites who were in bondage, in Babylon, saying as in a hasty and affrighted voice: " Flee out of Babylon, and deliver every man his soul; be not cut off in her iniquity; for this is the time of the Lord's vengeance; he will render unto her a recompense." Jer. 51 : 6. In like manner men must also hastily come out of the spiritual Babel, out of the confusion and many corrupt, human forms of worship and vanities of the world. "Save yourselves from this untoward generation." Acts 2:40. "The Lord give thee understanding in all things." 2 Tim. 2 : 7. ^^^u^^^l^-^r^^. POEMS IN THE ORIGINAL LANGUAGE. THE HOLY MARTYRS OF THE NEW COVENANT. To all charitably inclined Anabaptists and non- resistant Christians : Rechtsinnig e ! die Christum hebt beleden Te volgen in een ware ootmoedigheydt ; En die ter noodt den kruys-bergh wilt betreden, Die vol en dicht van scherpe doomen leydt ; Vertoeft, en siet nu, in dees jammer-blaren, Wat ach, een wee, een weerloos Christen naeckt, Wanneer sijn ziel met Chrisio soeckt te paren, En, door 't geloof, na 't eeuwigh leven haeckt. A I siet gy u geloof s-genooten swerven, Om Christi naeni, met kommer, angst en pijn, Verlaten van haer liuysgesm , en erven, En dolen, in een woest landt, en woestijn, En waer sy zijn, als vluchtelingen, woonen : Dewijl men haer een vast verblijf ontseydt, Envyer, en swaerdt, engalgh, en radt gael toonen, Met grimmigheydt tot hare doodt bereydt; Laei daerom niet u vyer'ge liefd' verkoelen, Al waeyt den Noorden windt* van kruys en smaedl, Maer seherper wilt na 'tfaligh leven doelen, En op gebeen u ziel tot Godt verlaet : Want als de rose en lelyef in de doornen Opwassen, en alsoo omcingelt staen ; Soo Christi Kerck, en lieve uytverkoornen , Met druck en angst, oock somtijdts zijn belaen. Maer of al schoon, 't welck wonder schijnt, een moeder Het eenigh kindt, van haer gebaerdt, vergat ; So blijft nochtans de Heer ons ziel-behoeder In eeuwigheydt, ons kroone, eer en sehat. De waerdigheydt van alles dat magh blijeken. En 'I beste dat een mensch op aerdeyi heeft; Sachtmoedige! is geensins te gelijcken By d' heerlijckheydtX van die hier deughtsaem leeft. Self Godes Soon, sijns Vaders wel-behagen, Die al 'tgeschep in eygendom geniet ; Heeft, in veel smaedt, een doorne kroon gedragen, ■ En van sijn volck onlijdelijck verdt iet. Die heeft u voor-gegaen, en veel geleden, fa aen het kruys de seer vervloeckte doodt, Wilt hem dan op den Martel-wegh na treden, En aehten niet het lijden, druck, en noodt. Want als gy hebt des werelts smaedt, en schanden, En sonden-drift, verwonnen heldelijck ; Dan sultgy in het saligh leven la?iden, En wesen by Godts Helden meldelijck .-§ Wanneer haer Godt, met saeV ge glory-meyen , En eeuw'ge vreught, en rijekdom, eer, enprael, Sal in 7 Palleys der Heem'len binnen leyen, En wesen self haer loon, en bly onthael : Om dat sy t'saem de werelt niet en aehten, En haer geloof bezegelden met bloedt: Een grondt, en steun, daer op gy meught verwachten Het Koningrijck vol eeuwigh blijvend goedt. Daerom, o Heer! leert ons ons doen besinnen, Door middel van het Nieuw' Verbondt, Dat wy u dock lot aen de doodt beminnen, En 's werelts korte vreught ons niet bekoordt; * Song of Solomon 4 : 16. f Song of Solomon 2. \ Rom. 8 : 18. I Rev. 3:5- Want eeuwigh is soo lang.'ja is onendigh ! En valt te bang, voor die gy uyt den Throon Van u genade stool. Versterckt inwendigh Het Ckrisl-geloof en zijt ons Schildt, en Loon. Behoedt oock voor ziel-schadelijcke tijden D'Hooghmogende van't Vrye Nederlandl ; Die 't Helsch geblaeck en weerloos Christen lijden Nie 'I dulden, reyckt allijdt u vrede-handt : Op dat wy dock, als ware Christen rancken, Hier onder haer Gebiedt, seer vryelijck, U met veel vrucht, en vollen wasdom dancken, Tot glory van u Hemelsch Koningrijck. Non est mortale quod opto. SONNET. Wanneer Jerusalem, door's vyandts swaert en degen, Seer deerli/ck was verwoesl ; en 'I ed'le Jacobs zaet ('t Welck, als doorloutert gout, uytblonck met veel cieraet) Geiuentelt lagh in 'I bloedt, en decrelijck verslegen ; Stracks Ieremias sulcks neemt in sijn overwegen* Dat soo de slaende bandt des vyandts henen gael: Hy treurt, dat selfs den rouw hem in 't gebeenle slaet : En is t7i asch, en stof atweenende,gelegen. Vreed-lievende ! die oock het moort-gewelt aensiet, Dat in den Wijnbergh Gods, van oudts af isgeschiel; Wie smeeckl de Heere niet, met V saem-gevouwe handen : O Heer! die donck're wolck van 't Christendom afdrijft; So niet : ons Christ-geloof dan in de hope stijft, Dat 't hert ons niet vertsaeght in 't worgen, moorden, branden. Iustus ex fide vivet. ON THE BLOODY THEATRE OF THE ANABAPTISTS OR NON-RESISTANT CHRISTIANS. To my brother T. J. van Braght: Een Hemelsvyer, van lust enyver, holp de snaren Van David aen dengalm, van een bedroeft accoort: Wanneer den angst des doodts, uyt Zion, wiert gehoort , Dat hy sijn 'j herten rouw, in Psalmcn ging verklaren.\ Soo sagh ick 'tyver-vyer, o Broeder! uyt u varen, Als gy de Martelaers van 't Nieuw Verbondt bracht voort : Self, op die tijdt, wanneer door% sieckV , het klaeghlijck woort Tot u quam : 't Schijnt ghy sterft, wilt moeyV en yver sparen. Maer hebt, des niettemin, dit bloedigh offer-werck, Met krancke, en swacke leen, ten dienste van Gods Kerck, Door onvermoeyde vlijt, enyver, dus beschreven. Derhalven, wie gy zijt, die Christum onsen Heer Wilt volgen, in sijn woort, en Goddelijcke leer; Wort door dit lesen doch tot ware deught gedreven. P. van Braght. * Lamentations 1:1. t Of the desolation of Jerusalem, David in his Lamentation sung: "OGod, the heathen are come into thine inheritance; thy holy temple they have denied ; they have laid Jerusalem on heaps." Ps. 79 : 1. "By the rivers of Babylon there we sat down, yea, we wept when we remembered Zion. We hung our harps on the willows in the midst thereof." Ps. 137: 1, 2. \ In 1659 the hand of God was laid heavily upon my brother, in that he was visited with a severe sickness, so that to all appearance, it seemed that he would not recover. First Part. THE BLOODY THEATRE — OR — MARTYRS MIRROR — OF THE — ANABAPTISTS OR DEFENSELESS CHRISTIANS, WHO SUFFERED AND WERE SLAIN FOR THE TESTIMONY OF JESUS CHRIST, THEIR SAVIOR, FROM THE TIME OF CHRIST UNTIL THE YEAR A. D. 1660. AN ACCOUNT OF THE HOLY BAPTISM OF THE MARTYRS IN THE FIRST CENTURY, That is, from the first year of the ministry of Jesus Christ to the year 100. SUMMARY OF THE BAPTISM IN THE FIRST CENTURY. [We have begun with the baptism of John, who in Holy Scripture is properly called the Baptist, be- cause he was the first and chief one who truly administered baptism with all that pertains to it; concerning which we have noted the time, place, persons, etc. From there we proceeded to Christ and the command which he gave concerning bap- tism; thence to the apostles, and how they fulfilled Christ's command. But, since the apostles who wrote of baptism did not live to the close of this century, we, in order to accomplish our design, resorted to the fathers who lived shortly after the apostles, and wrote on baptism ; and thus the first century is concluded with their testimony.] We shall begin to give an account, from century to century, up to the present day, or at least, to the time of our fathers, how that the true baptism upon faith, with rejection of infant baptism, has always obtained, and been practiced, according as it was possible, by the true church of God, or at least, by some of the orthodox believers, according to the freedom, or the oppression prevailing at any partic- ular time; and that this same faith, on account of which the world calls us Anabaptists, was begun by God, through John, was confirmed by Christ, and propagated and maintained by the apostles as well as by their successors, till the time of our fathers; together with an account of the persons who suf- fered for that faith. Coming, then, to the article of baptism we shall thus begin and finish the subject: In the first cen- tury, embracing chiefly the time of Christ and his holy apostles, we shall place, not by inferences, but through express words, that which Holy Scripture has to say in regard to it, as being the foundation of the matter, and afterwards, that which is recorded by trustworthy authors. CONCERNING THE BAPTISM OF JOHN. The holy evangelists tell us the time, place and manner of the same. Luke writes, chap. 3:1 — 3: "Now in the fifteenth year of the reign of Tiberius Cesar, Pontius Pilate being governor of Judea, and Herod being tetrarch of Galilee, and his brother Philip tetrarch of Iturea and the region of Tracho- nitis, and Lysanias the tetrarch of Abilene, Annas and Caiaphas being the high priests, the word ol God came unto John the son of Zacharias in the wilderness. And he came into all the country about Jordan, preaching the baptism of repentance for the remission of sins." Matt. 3:1,2: "In those days came John the Baptist, preaching in the wilderness of Judea, and saying, Repent ye: for the kingdom of heaven is at hand." Verse n : "I indeed baptize you with water unto repentance. " Acts 19:4, Paul said: "John verily baptized with the baptism of re- pentance, saying unto the people, that they should believe on him which should come after him, that is, on Christ Jesus. 62 MARTYR'S MIRROR. THE PERSONS JOHN BAPTIZED. Matt. 3:5 — 9: "Then went out to him Jerusalem, and all Judea, and all the region round about Jor- dan, and were baptized of him in Jordan, confessing their sins. But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come? Bring forth there- fore fruits meet for repentance: and think not to say within yourselves, We have Abraham to our father : for I say unto you, that God is able of these stones to raise up children unto Abraham. ' ' Luke 7 : 29, 30: ' ' And all the people that heard him, and the publi- cans, justified God, being baptized with the baptism of John. But the Pharisees and lawyers rejected the counsel of God against themselves, being not baptized of him." John 3:23: "And John also was baptizing in Enon near to Salim, because there was much water there: and they came, and were baptized." HOW, AMONG OTHERS, HE BAPTIZED ALSO JESUS, THE SON OF GOD. Matt. 3:13 — 17: "Then cometh Jesus from Gali- lee to Jordan anto John, to be baptized of him. But John forbade him, saying, I have need to be baptized of thee, and comest thou to me? And Je- sus answering said unto him, Suffer it to be so now: for thus it becometh us to fulfill all righteousness. Then he suffered him. And Jesus, when he was baptized, went up straightway out of the water : and, lo, the heavens were opened unto him, and he saw the Spirit of God descending like a dove, and lighting upon him : and lo a voice from heaven, saying, This is my beloved Son, in whom I am well pleased." See further, concerning this: Mark 1:9 — 11; Luke 3:21 — 23. HOW CHRIST BAPTIZED THROUGH HIS DISCIPLES. John 3:22: "After these things came Jesus and his disciples into the land of Judea; and there he tarried with them, and baptized." Chap. 4:1 — 3: ' ' When therefore the Lord knew how the Pharisees had heard that Jesus made and baptized more dis- ciples than John (though Jesus himself baptized not, but his disciples), he left Judea, and departed again into Galilee." HOW CHRIST COMMANDED BAPTISM TO HIS DISCI- PLES, BEFORE HIS ASCENSION. Matt. 28:18 — 20: "And Jesus came and spake unto them, saying, All power is given unto me in heaven and in earth. Go ye therefore, and teach (or make disciples of) all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world. Amen." Mark 16:15,16: "And he said unto them, Go ye into all the world, and preach the gospel to every creature. He that believeth and is baptized shall be saved; but he that believeth not shall be damned." HOW THE APOSTLES EXECUTED THIS COMMAND OF CHRIST TO TEACH AND BAPTIZE, AFTER THE ASCENSION OF CHRIST. Acts 2:37, 3 8: "Now when they heard this, they were pricked in their heart, and said unto Peter and to the rest of the apostles, Men and brethren, what shall we do? Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins." Verses 41, 42: "Then they that gladly received his word were baptized ; and the same day there were added unto them about three thousand souls. And they continued steadfastly in the apostles' doc- trine and fellowship, and in breaking of bread, and in prayers. Acts 8:12,13: "But when they believed Philip preaching the things concerning the kingdom of God, and the name of Jesus Christ, they were bap- tized, both men and women. Then Simon himself believed also: and when he was baptized, he con- tinued with Philip." Verses 36 — 39: "And as they (namely Philip and the Ethiopian) went on their way, they came unto a certain water: and the eunuch said, See, here is water; what doth hinder me to be baptized? And Philip said, ' ' If thou believest with all thine heart, thou mayest. And he answered and said, I be- lieve that Jesus Christ is the Son of God. And he commanded the chariot to stand still: and they went down both into the water, both Philip and the eunuch; and he baptized him. And when they were come up out of the water, the Spirit of the Lord caught away Philip, that the eunuch saw him no more: and he went on his way rejoicing." Acts 9: 17, 18: "And Ananias went his way, and entered into the house; and putting his hands on him said, Brother Saul, the Lord, even Jesus, that appeared unto thee in the way as thou earnest, hath sent me, that thou mightest receive thy sight, and be filled with the Holy Ghost. And immediately there fell from his eyes as it had been scales: and he received sight forthwith, and arose, and was baptized. ' ' Acts 10:46 — 48: "For they heard them speak with tongues, and magnify God. Then answered Peter, Can any man forbid water, that these should not be baptized, which have received the Holy Ghost as well as we? And he commanded them to be baptized in the name of the Lord." Acts 16:13 — 15: "And on the sabbath we went out of the city by a river side, where prayer was wont to be made ; and we sat down, and spake unto the women which resorted thither. And a certain woman named Lydia, a seller of purple, of the city of Thyatira, which worshiped God, heard us: whose heart the Lord opened, that she attended unto the things which were spoken of Paul. And when she was baptized, and her household, she besought us, saying, If ye have judged me to be MARTYRS MIRROR. 63 faithful to the Lord, come into my house, and abide there. And she constrained us. ' ' Verse 40: " And they went out of the prison, and entered into the house of Lydia: and when they had seen the brethren, they comforted them, and departed. ' ' Acts 16:29 — 34: "Then he (namely the keeper of the prison) called for a light, and sprang in (the prison), and came trembling, and fell down before Paul and Silas, and brought them out, and said, Sirs, what must I do to be saved? And they said, Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house. And they spake unto him the word of the Lord, and to all that were in his house. And he took them the same hour of the night, and washed their stripes; and was baptized, he and all his, straightway. And he led them into his house, and seated them at the table, and rejoiced with all his house, that he believed in God, or (as the latest translators say), he rejoiced, that he and all his house believed in God. ' ' Acts 18:8: "Crispus, the chief ruler of the syna- gogue, believed on the Lord with all his house; and many of the Corinthians hearing believed, and were baptized." 1 Cor. 1; 14 — 16: "I thank God (says Paul) that I baptized none of you but Crispus and Gaius; lest any should say that I had baptized in mine own name. And I baptized also the household of Ste- phanas ; besides, I know not whether I baptized any other." Compare this with 1 Cor. 16:15, 16: "I beseech you, brethren (ye know the house of Stephanas, that it is the firstfruits of Achaia, and that they have addicted themselves to the ministry of the saints), that ye submit yourselves unto such, and to every one that helpeth with us, and laboreth." WHAT TESTIMONY THE HOLY APOSTLES HAVE GIVEN IN THEIR EPISTLES, CONCERNING BAPTISM. 1. That it signifies the burying of sins, and the resurrection into a new life. Rom. 6:3, 4: "Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death? Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life."* Note. — To the foregoing belongs also the pas- sage, Tit. 3:5, where baptism is called, "the wash- ing of regeneration," and Eph. 5:26, "the washing of water by the word. ' ' 2. That through faith we become children of God, and through baptism put on Christ, f Gal. 3:26,27: "For ye are all the children of God by faith in Christ Jesus. For as many of you * He that is to have his sin buried through baptism, must first have died unto it through repentance : and he that is to rise into, or walk in, the new life, must first have been or walked in, an old life; this is incontrovertible, but whether it applies to infants, let the reader judge. t It appears, therefore, that none were baptized in Galatia, but those who had put on Christ. Concerning this putting on of Christ, see Rom. 13:14. as have been baptized into Christ have put on Christ." 3. That as the ark with eight souls was preserved in the water, so also believing baptized Christians are preserved or saved in baptism throtcgh the an- swer of a good conscience. 1 Pet. 3:20, 21: "When once the longsuffering of God waited in the days of Noah, while the ark was preparing, wherein few, that is, eight souls were saved by water.* The like figure whereunto baptism doth also now save us, (not the putting away of the filth of the flesh, but the answer of a good conscience toward God)." MOREOVER, THE CONDITIONS REQUIRED IN, AT, AND ABOUT BAPTISM, INDICATE SUFFICIENTLY, THAT IT WAS NOT ADMINISTERED TO CHIL- DREN, BUT TO PERSONS OF UNDER- STANDING. In order to receive baptism in a worthy and true manner, there are required sorrow and repentance of sins, accompanied with a confession of the same. Matt. 3:6, we read: "And were baptized of him in Jordan, confessing their sins. " Besides this, it is required that we should bear good fruits. "Bring forth therefore," says John, to those who desired to be baptized, "fruits meet for repentance. " Matt. 3:8; or, according to Biest- ken's translation: "Do genuine fruits of repent- ance." Mark 16:16, it is also required, that we believe, yea, that we believe with the heart. Acts 8 : 37. In short, repentance or conversion, and baptism are joined together, Matt. 3:6, 11; as also, teach- ing, believing, and baptizing, Mark 16:15,16. Confession and baptism went hand in hand with the Ethiopian, Acts 8 : 37. Baptism is a burying of the old man, and a sign of resurrection into a new life, Rom. 6:3,4; a putting on of Christ, Gal. 3:27; and the answer of a good conscience toward God. 1 Pet. 3:21. These and other conditions required in baptism cannot exist in infants, who know neither good nor evil, cannot discern between the right hand and the left hand, and do as children do, Deut. 1 : 39; Jon. 4:11; 1 Cor. 13 : 11. Here we might adduce much more, but since it is' not our purpose to dispute about this point, but simply to show from the unadorned testimonies of the holy evangelists and apostles, that baptism was administered in the first century only to adult (that is, penitent and believing) persons, we shall leave this subject, and proceed to give an account of those who, according to history, have, either by word or by deed, maintained this doctrine. * In the ark, which was preserved through, or, properly speak- ing, in the water, there were none but believing and obedient per- sons, eight in number, namelv, Noah and his wife, witli their three- sons, Sliem, Ham, and Japheth, and their three wives, eight persons in all: likewise, none but believing and obedient persons belong in the church of Christ, which is compared to the ark, and which must be preserved through or in baptism. 64 MARTYRS MIRROR. OF THE TESTIMONY OF THE FATHERS CONCERN- ING THIS ARTICLE ; WHO LIVED FROM THE DECEASE OF THE APOSTLES TO THE END OF THE FIRST CENTURY. Although we might entirely conclude this first century as touching baptism upon faith, with the testimony of Holy Scripture, we, so as not to ap- pear deficient, nevertheless deem it expedient, to add the testimonies of the fathers, till the end of this century. About the year 52. — Jac. Mehrn. Bapt. hist. pag. 578. from Simon Mctaphrastes, D. Vicecomes re- cords the following incident {lib. 1. cap. 4. in the life of St. Auxibius): When St. Mark, the apostle of Christ, saw that Auxibius had a desire for Christ, and that he was believing and instructed, he de- scended with him into a pool and baptized him. This is the first example of which we read in history, outside of Holy Scripture, of those who were in- corporated into the church of Christ, through bap- tism upon faith. About the year bo. — In, or very near this time, it is recorded, even by several papistic writers, that there were such people and such a sect as were afterwards designated by the name, The Poor of Lyons, Waldenses, Albigenses, who were also called Anabaptists, or Baptists, on account of the like faith which they had in common; as shall be shown hereafter. Therefore the papists complain of their being considered of such high antiquity; for some say that they existed in the time of Sylvester, A. D. 315, and others assert, with more justness, too, in the time of the apostles. Baptism, histor. pag. 615, from a very old book. Also, pag. 670 and pag. 682. from Flaccius. Also, D. Balthazar Lydius (though he misinterprets their doctrine) in the tract, ' ' Where the church was before the year 1 160," printed at Dort, A. 1624. pag. 2. col. 1. from Reyncrius Priester. About the year 68. — It is stated that in the time of Nero, two daughters of Valentinian, a Christian at Aquileia, who had been brought up by their father in the Christian faith and the fear of God, were instructed by the priest or teacher Hermagoras, and baptized at a running water. See De gantsch Hare en grondige bewijsinge van den Doop, printed A. D. [15] 81. letter Bv. About the year 70. — In or about the time oi the death of the apostle Peter is placed the bishop or teacher Linus, of whom it is testified that he baptized, after preceding instruction, the son of Perpetua, a Christian woman. See the above. Also, Kort verhael van den loop der werelt, by F. H. H., printed at Franeker, A. 161 1. pag. 47. From the year 71 till the year in. — It is stated that between these years there flourished Ignatius, who was the second bishop of Antioch after Peter, and, according to the chronicles, discharged the duties of his office in the time of the apostle John. Writing of baptism, he employs no other manner of speech, than which clearly implies that baptism must be accompanied with faith, love and patience. In his letter to Polycarp, bishop at Smyrna, he writes among other things these words : Let none of you be found an apostate : ' ' Let your baptism be your weapon, your faith your helmet, love a lance, patience a full armor. ' ' In a letter to the Tralienses he writes likewise : "It appears to me, that you do not live after the flesh, but after Jesus Christ, who died for our sakes; so that you, believing in his death, may, through baptism, be partakers of his resurrection." Again, in the letter to those at Philadelphia he writes thus: "Seeing, then, that there is one only ungenerated God and Father ; and one only be- gotten Son, Word, and Man; one Comforter, the Spirit of Truth; and one faith, one baptism, and one church, which the apostles have founded with their sweat and labor, in the blood of Christ from one end of the earth to the other; therefore, you, as a peculiar people and holy generation, must also do all things with a unanimous heart in Christ." Who does not see here, that Ignatius by joining together in this order of sequence, preaching, faith, baptism, and the church, intends to say, that ac- cording to the ordinance of Christ, preaching has the first place, and, therefore, must precede; that after faith comes baptism, and that after baptism the one baptized is a member of the church ? and that then the members of the church, as a peculiar people and holy generation, must do all things with unanimous hearts in Christ? For this is the import of the words of Ignatius. See, concerning the afore- mentioned letters of Ignatius, H. Montanus in De nietigheyd van den Kinder-doop, printed the second time, pages 4 and 5. Also, fac. du Bois (though he misinterprets these letters), Tegen Montanus, printed Anno 1648. page 16— 22. In the year 95. — It is here recorded that Clemens, the fourth bishop of the church at Rome, ordained: That the heretics' baptism is neither to be supported nor accepted; therefore, he that has received bap- tism in conformity with the truth of the church, shall not be rebaptized; but he who does not re- baptize the unclean, that is, baptized by the un- godly or heretics, shall be deposed, as one who mocks the cross and death of Christ, and does not distinguish the false priests, or teachers, from the true ones (distinct. 30. cap.). Again, in his second epistle he speaks of baptizing on the feast, and that the candidate for baptism is to be examined three months previously. P. f. Twisck, Chron. 1st Booh, in the year 95. page 32. It certainly appears clearly from these words of Clemens that at that time no other baptism obtained in the church, than that which was administered after preceding instruction: for when he speaks of baptizing on the feast, and that the candidate for baptism is to be examined three months previously, it is certainly expressed, that then no new-born children were baptized; for who does not know that children are born throughout the whole year, and not only on feast-days (namely, on Easter or Pente- cost) ? Besides, infants cannot be examined in the faith three months previous to their baptism, as is required here of the candidates for baptism. Moreover, in the third letter of Clemens, the following words, which still more clearly express the preceding meaning, are found: If any one de- MARTYRS MIRROR. 65 sires to become a believer, and to be baptized, he must prepare himself to lay aside the former wicked- ness; so that he henceforth may obtain, by a good conversation, an inheritance of the heavenly riches, according to his own deeds. Let him that desires this, go to his priest, or teacher, and hear from him the mysteries of the kingdom of heaven; let him exercise himself diligently with fasting, and exam- ine himself well in everything, so that after three months he may be baptized. Every one shall be baptized in running water, and the name of the blessed Trinity be invoked over him. Jac. Mehrn. Bapt. Histor. 2nd part, on the second century, page 209. from Clem. Epist. 3. From the Constihitionibus Apostolicis, lib. 7. cap. 23. by the same Clemens, these words are taken : Concerning baptism we commanded you before, O bishop, and say this also: that you shall baptize as the Lord has commanded us, when he said: "Go, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: teaching them to observe all things whatsoever I have commanded you." Matt. 28 : 19, 20. Bapt. Histor. page 200. ex. Constit. Apostol. The above words of Clemens speak so plainly of the true order of the baptism of Christ, that they need no explanation whatever. We shall therefore pass on to the martyrs who suffered in or about this time. AN ACCOUNT OF THE PIOUS MARTYRS AND WITNESSES OF JESUS CHRIST WHO SUFFERED DURING THE FIRST CENTURY: That is, from the death of Christ to the year A. D. 100. SUMMARY OF THE MARTYRS OF THE FIRST CENTURY. This first century did not pass without the shed- ding of much blood of the saints; for, since Jesus Christ himself, the Leader of all true believers, was subject to it, it was just, that his members should follow in the same path ; yet John died before Christ. But after the death of Christ, the fire of persecution raged exceedingly, consuming nearly all of the be- loved apostles and friends of Christ, according to the flesh. We have described those who followed Christ, their Captain, into suffering and death, ac- cording to the order of time; they are the following persons: Stephen, the deacon; the apostles, James, Philip, Barnabas, Mark the evangelist, Peter, Paul; some companions and friends of Paul, as Aris- tarchus, Epaphras, Silas, Onesiphorus, Prochorus, Nicaqor, Parmenas, Olympas, Carpus, Trophimus, Materus, Egyetus, Hermagoras, Onesimus, Diony- sius of Athens, and Timothy; but the latter was slain a few years after the others. In the meantime the preceding ones are followed by the apostles, Andrew, Bartholomew, Thomas, Matthew, Simon Zelotes, Matthias, Luke, the evangelist, Antipas, the faithful martyr of Jesus, John, whom Jesus loved, Urticinus, Vitalus, etc., all of whom obtained the martyrs' crown, as may be seen from the follow- ing account. To Jesus Christ, the Son of God, we have ac- corded the first place among the martyrs of the new covenant ; not in the order of time, for herein John was before, and preceded with his death; but on account of the worthiness of the person, because he is the head of all the holy martyrs, through whom they all must be saved. JESUS CHRIST THE SON OF GOD CRUCIFIED AT JERUSALEM. About three thousand, nine hundred and seventy years after the creation of the world, in the forty- second year of the reign of Augustus, the second Roman emperor, when the whole world was at peace, Jesus Christ was born of the virgin Mary, in the little town of Bethlehem, being the only and eternal Son of God, the Word by which all things are made, yea, God blessed forever. Matt. 16:16; John 1 : 14, Rom. 9 15. But his entrance into this world, as well as his progress and end, was full of misery, distress and affliction, indeed it may be said: He was born under the cross; brought up under the cross; he walked under the cross, and, finally died on the cross. Touching his birth, he was conceived of the Holy Ghost. His birth ushered him into great poverty; for he was not born in his maternal city, Nazareth, but on the journey to Bethlehem; which was the cause, that no suitable place could be prepared for his birth; yea, even more, he could obtain no place in the inn, but had to be born in a stable; and when he was born, he was wrapped in swaddling clothes, and laid in a manger. Touching his bringing up, it was attended with much sorrow, for when he was still less than two years old, Herod persecuted him even unto death; on account of which his foster-father Joseph, and his mother Mary, had to flee into Egypt, and re- main there until Herod's death. But meanwhile there were killed in his stead, that he also might be killed, all the children of two years and under, in and about Bethlehem, so that the voice of lamen- tation was heard in all the boundaries of that region ; of which Jeremiah had prophesied: " A voice was heard in Ramah, lamentation, and bitter weeping; Rachel weeping for her children refused to be com- forted for her children, because they were not." Jer. 31 : 15; fulfilled, Matt. 2 : 18. As regards his life and conversation among men, he was considered an enthusiast and vagrant, be- cause he had no permanent place of abode; which latter was nevertheless thus bitter for him, that he complains: "Foxes have holes, and birds of the air have nests ; but the Son of man hath not where to lay his head." Luke 9 : 58. Meanwhile he was re- proached as being the friend of publicans and sin- ners, a glutton and wine bibber, yea, that he was possessed with the devil; and this, until the hour of his departure was nigh at hand. 66 MARTYRS MIRROR. CRUCIFIXION OF JFSUS CHRIST. Concerning the end of his lite, it was the most miserable, for it was, so to speak, the day, when all the fountains of the great deep broke forth over him, and the floods of suffering Overflowed him, to swallow him up altogether. First of all, he was betrayed by his disciple Judas, who sold him for thirty pieces of silver to the high priests and Pharisees. Matt. 26 : 14 — 16. Then he was delivered unto them, sharply examined, yea, adjured by the living God, to say, whether he was the Christ, the Son of God. And as soon as the Lord had confessed this, they cried, "He is guilty of death." Then they spit in his face, and buffeted him. Others covered his face, saying, ' ' Prophesy unto us, thou Christ, Who is he that smote thee?" Matt. 27:67, 68. This having continued till about morning, they delivered him to Pontius Pilate, the judge, to pronounce the sentence of death upon him, and to put an end to his life. Matt. 27 : 1, 2. Pilate said, "What accusation bring ye against this man?" They answered, "If he were not a malefactor, we would not have delivered him up unto thee." Pilate said, "Take ye him, and judge him according to your law ; ' ' for he perceived that for envy they .had delivered him. They answered, He perverts the nation, and forbids to give tribute to Cesar, saying that he himself is a king. In short, ' ' We have a law, and by our law he ought to die, because he made himself the Son of God." John 19:7. Thereupon Pilate took Jesus into the judgment hall, and, having examined him, said, that he found no cause of death in him. Therefore he sought a means to release him; moreover, in order to move the Jews to pity on account of his innocence, he caused him (though against his conscience) to be terribly scourged, crowned with thorns, mocked, and, thus disfigured, brought before the Jews, say- ing, ' ' Behold the man ! " so that they might now be satisfied with his suffering, and spare his life. But it was of no avail; they cried the more, ' ' Crucify him, crucify him; if thou let this man go, thou art not Cesar's friend." Verse 12. Finally, when Pilate saw that the Jews were not to be moved, and fearing that they might accuse him before Cesar, he went and sat down (at about eight o'clock in the morning, according to our reckoning) in the judgment seat, in the place called Lithostratos, and in Hebrew, Gabbatha, a paved elevation in Jerusalem ; and there, though quite against, his conscience, pronounced the sentence ol death upon Christ. Thereupon the soldiers again very dreadfully mocked him, laid his cross upon him, and drove him out through the gate up to Mount Calvary, where they, after having stripped him of his gar- ments, nailed him to a cross, and raised him up be- MARTYRS MIRROR. G7 tween two murderers, John 19 : 18; which was done, according to our reckoning, at about nine o'clock in the morning. In the meantime they gave him vinegar and gall to drink, parted his garments, and again derided him most shamefully and above measure, till a great darkness came, continuing for about three hours ; and then the Lord cried with a loud voice, "Eli, Eli, lama sabachthani!" that is, "My God, my God, why hast thou forsaken me?" Matt. 27 : 46. Then, having fulfilled all, he commended his soul into his Father's hands, saying, "Father, into thy hands I commend my spirit." Luke 23 : 46. Thereupon he bowed his head and expired, hav- ing suffered excruciatingly six hours on the cross, from nine o'clock in the morning till three in the afternoon.* Then the earth began to quake, the rocks were rent, the graves were opened, the vail of the temple was rent in twain, and many miracles happened, as a sign that he who died there was more than a common man, yea, that he was the Son of the living God. This, then, was the end, not of a martyr, but of the Head of all the holy martyrs, through whom they and we all must be saved. JOHN THE BAPTIST, SON OF ZACHARIAS AND ELIS- ABETH, BEHEADED IN THE CASTLE OF MACH- 7ERUS, AT THE COMMAND OF HEROD ANTIPAS, A. D. 32. This John, surnamed the Baptist, because he was ordained of God to baptize the penitent, was the son of the priest Zacharias, and his wife Elisabeth; whose name was made known to his parents through the angel of God, before he was born. Luke 1:5, 13. When he was about thirty years old (about six months before the Lord Jesus Christ began to preach), in the fifteenth year of the reign of Tibe- rias Cesar, Pontius Pilate being governor, and Annas and Caiaphas the high priests, he was called and sent of God, to preach the baptism of repent- ance for the remission of sins, to prepare the way for the Messiah, as an angel or messenger before the face of Christ, to turn the hearts of the fathers to the children. Luke 3:1,2; Mark 1:2,3; Luke 1:17. Of the dignity of this man the angel of the Lord had said, that many would rejoice at his birth, that he would be great in the sight of the Lord, to make * That the Lord lived six hours, }'ea, more than six hours on the cross, before he gave up the ghost, appears from the account of Mark, chap. 15 ; for in verse 25 it says : " And it was the third hour, and they crucified him." That is, according to our reckoning, nine o'clock in the morning. Then, in verse 33, we are told that when the sixth hour was come, there was darkness over the whole land until the ninth hour; which, according to our reckoning, was twelve o'clocklioon. Then, in verse 34, we read : "And at the ninth hour Jesus cried with a loud voice, saying, Kloi, Eloi, lama sabachthani, that is, My God, my God, why hast thou forsaken me?" which, ac- cording to our way of reckoning time, is three o'clock in the after- noon. Again in verse 37, we read: "And Jesus cried with a loud voice, and gave up the ghost ;" which, as it appears, happened after the expiration of the ninth hour, so that the Lord lived on the cross from nine o'clock in the morning until three o'clock in the after- noon, that is, fully six hours, and not before then did he give up the ghost, as has been shown from the account of Mark. ready a people well-prepared (as not only the prophets, but also Zacharias had prophesied of him through the Spirit of the Most High), to give knowledge of salvation unto the people of the Lord for the remission of their sins. Luke 1 : 14, 15, 77. John, being thus sent of God, to bear witness of Christ, that he is the true light, came to the Jordan, at Salim, and other places, teaching and baptizing. John 3:23. In the meantime, while he was baptizing the pen- itent, Christ himself came to him (to confirm this holy work), and asked to be baptized by him. But when John, from humility and good intention, declined, Christ instructed him that this was neces- sary, saying, "Suffer it to be so now: for thus it becometh us to fulfill all righteousness." Then he baptized the Lord. Matt. 3:13 — 16. He held the Lord Jesus in high estimation, call- ing him the Lamb of God, the Bridegroom of his church, the true Messiah, whose shoes he was not worthy to bear. John 1:29; 3:29; Matt. 3:11. He himself possessed such great influence, though in humility, that many were in doubt whether he was not himself the Messiah; hence the Pharisees sent their messengers to him, to inquire of him his vocation, mission, authority, etc. To all this he answered candidly and with an humble heart, say- ing, "I am not the Christ." John 1:19, 20. When the course of his pilgrimage drew near its close, a certain matter occurred, which was the cause of his death, and happened as follows: King Herod Antipas had committed a wicked deed ; namely, he had taken his brother Philip's wife, hav- ing put away his own wife, the daughter of Aretas, king of Arabia; which conduct John the Baptist, on account of his ministry, could not let go unre- proved, but called Herod's attention to it, according to the law, saying, " It is not lawful for thee to have her." Matt. 14:4. However, even as the ungodly will not be re- proved, so it was with Herod; for he conceived a hatred for John, and sought opportunity to kill him. But, since many had a very high opinion of this pious man, and great numbers, therefore, came to him, Herod, for the present, did not dare to lay hands on him, to kill him; however he did not let him go free, but imprisoned him in the castle of Machaerus. Euscb. Hist. Eccl. lib. 1 chap. 11. In the meantime John did not relax in his calling, but even from prison sent some of his disciples to Christ, that they with the others might assure them- selves through the doctrine and the miracles which they would there hear and see, that Christ, and none other, was the true Messiah. Matt. 11:2; Luke 7:18. Thereupon, not only when these messengers came, but also on many other occasions, Christ tes- tified of the greatness and worthiness of John the Baptist ; namely, that he was the true spiritual Elias, a burning and shining light, the greatest prophet among all those born of women. Matt. 11:14; J° hn 5:35,' Luke 7:28. Time went on, meanwhile, and the hour of his departure was near at hand. As regards the cir- cumstances of his death, they are thus described by 68 MARTYRS MIRROR. BEHEADING OF JOHN THE BAPTIST. the holy evangelist Matthew, chap. 14:3 — 12: "For Herod had laid hold on John, and bound him, and put him in prison for Herodias' sake, his brother Philip's wife. For John said unto him, It is not lawful for thee to have her. And when he would have put him to death, he feared the multitude, be- cause they counted him as a prophet. But when Herod's birthday was kept, the daughter of Hero- dias danced before them, and pleased Herod. Whereupon he promised with an oath to give her whatsoever she would ask. And she, being before instructed of her mother, said, Give me here John Baptist's head in a charger. And the king was sorry: nevertheless for the oath's sake, and them which sat with him at meat, he commanded it to be given her. And he sent, and beheaded John in the prison. And his head was brought in a charger, and given to the damsel: and she brought it to her mother. And his disciples came, and took up the body, and buried it, and went and told Jesus." Josephus, the Jewish historian, also makes men- tion of the death of John the Baptist, in the 7th chapter of the 18th book of his history of the Jews, where he writes thus: ' ' There was a common report among the Jews, that Herod's army was destroyed through the right- eous judgment of God, on account of John, who is called the Baptist. For Herod, the tetrarch, caused this pious man to be slain; who exhorted the Jews to all manner of virtue and righteousness, led them to baptism, and said, that their baptism would only then be acceptable to God, if they would abstain, not merely from one or two sins, but would ear- nestly purify the heart, through righteousness, and afterwards also the body. "Since great numbers flocked to him, and the people were very eager for his doctrine, Herod feared, lest he (John) might induce the people, with whom his influence was great, to sedition; for it seemed, as if they would do everything according to his will and counsel. He therefore thought it best, to have him killed. For that reason he caused him to be imprisoned in the aforesaid castle Mach- aerus, and there put to death. ' ' This happened, according to our reckoning, in the year thirty-two after the birth of Christ, in the seventeenth year of Tiberias, the Roman emperor; and thus was this great light of the church of" God extinguished in the midst of its brightness, to the sorrow of many pious hearts. It is stated that his body rested at Sebasta, in Palestine, till the time of Julian, when his bones were burned by the enemies of truth, and his ashes scattered to the wind. Histor. Tripart. lib. 1. cap. 15. Theod. lib. 3. cap. 6. MARTYRS MIRROR. G9 M'MNiNC, ()]■• s'l'l'I'UKN, THE FIRST CHRISTIAN MARTVR. STEPHEN, ONE OF THE SEVEN DEACONS OF THE CHURCH AT JERUSALEM, STONED WITHOUT THE GATE OF THAT CITY, BY THE LIBER- TINES, A. D. 34, SHORTLY AFTER THE DEATH OF CHRIST. Stephen, which in Greek signifies a crown, was one ©f the seven deacons of the church at Jerusa- lem, a man full of faith and the wisdom of God. Acts 6:5. He was well versed in the holy Scriptures of the Old Testament, and very eloquent. It happened that there arose certain of the sect of the Libertines, Cyrenians, Alexandrians, and of them of Cilicia and of Asia, and disputed with Stephen ; and they were not able to resist the wisdom and the spirit by which he spake. Then they suborned a few men to say: We have heard him speak blasphemous words against Moses, and against God. And they stirred up the people, and the elders, and the scribes, and came upon him, and caught him, and brought him to the council, and set up false witnesses, to say, This man ceaseth not to speak blasphemous words against this holy place, and the law : for we have heard him say, that this Jesus of Nazareth shall de- stroy this place, and shall change the customs which Moses delivered us. And all that sat in the council, looking steadfastly on him, saw his face, as it had been the face of an angel. Acts 6:9 — 15. Then said the high priest to him, Are these things so? Thereupon, this godfearing man explained himself and answered with many reasons; he, more- over, adduced, as if with a heavenly tongue, and with incontrovertible reasons, many scriptures ol the Old Testament, to show that Christ is the true Messiah, and that the Gospel is true. Acts 7 : 1—53- But when he began to speak with great warmth, and to set before the eyes of his accusers their blood-thirstiness, their wrath was kindled the more against him, for these things cut them to the heart, and they gnashed on him with their teeth. Verse 54. But he, being full of the Holy Ghost, looked up into heaven, and saw the glory of God, and Jesus standing on the right hand of God, and said: Be- hold, I see the heavens opened, and the Son of man standing on the right hand of God. Verses 55 and 56. But they cried out with a loud voice, and stopped their ears, and ran upon him with one accord, and cast him out of the city, and stoned him; and the witnesses laid down their clothes at a young man's feet, whose name was Saul. Verses 57 and 58. In the meantime he called and said, Lord Jesus, receive my spirit. He kneeled down, and cried with a loud voice, Lord, lay not this sin to their charge. And when he had said this, he fell asleep. Verses 59 and 60. 70 MARTYRS MIRROR. Such was the end of this upright man Stephen, to whom the honor of Jesus Christ was dearer than his own life. It is stated to have taken place in the year thirty-four after the birth of Christ, in the nine- teenth year of the reign of Tiberius, which was the thirty-eighth year of his age. It happened in the seventh year after the baptism of Christ. Nic. lib. 2. cap. 3. This having occurred, some godfearing men at- tended to the body, and carried it to the grave, greatly lamenting this pious martyr. — The stones were to him as rivers of sweetness. August, cap. 22. Solil. JAMES, THE SON OF ZEBEDEE, PUT TO DEATH WITH THE SWORD, BY HEROD AGRIPPA, IN JERU- SALEM, A. D. 45. James, surnamed the Greater, was the son of Zebedee and Salome, and a fisherman by occupa- tion; but, Christ having called him to be his disci- ple, he abandoned fishing, and followed Christ. Matt. 4:21; Mark 1:19. He was instructed for a considerable time together with the other disciples in the duties of the apostle- ship, until he was properly sent out in that capacity. Matt. 10:2; Mark 6: 17; Luke 6: 13. He was endowed with the gift of working signs and miracles, and on account of this special gift he was one of the three surnamed Boanerges, that is, sons of tlntnder. He was with Jesus on every re- markable occasion; so much so, that he was chosen by the Lord to behold his glory upon the holy mount; and, afterwards, to witness his sufferings in the garden of Gethsemane. Mark 3: 17, 18; Matt. 17:1; 26:36. Of him Christ had predicted, that he should drink of the same cup, of which he (Christ) would drink, and that he should be baptized with the same bap- tism, with which he was baptized; that is, that he should be subject to his (Christ's) suffering and death. Matt. 20:22,23. After the death of Christ he joined the other apos- tles, to be a witness with them, of his suffering, death, and resurrection, and to be instructed con- cerning his kingdom during the forty days after his resurrection. After Christ's ascension he also remained at Je- rusalem ; and when he, together with the other apostles, had there received the Holy Ghost, he preached the Gospel In Judea and Samaria. Acts 1:13,14. From there, as some relate, he went to Spain; but, meeting with little success, he returned to Ju- dea, where, it is said, he was opposed by Hermo- genes, a sorcerer. But as Abdias, bishop of Baby- lon, and others, relate many things of him, which seem to be altogether fictitious, we shall not men- tion them. Petr. de nat. lib. 6. cap. 133. Abdias Baby I. van den Sirijd dcr Apostclen. BR IIRADING OF.'JAMRS, THR SOISTOF ZRBRDRR. MARTYRS MIRROR. STONING OF THE ArOSTLK PHILIP. This apostle lived only until the fourth year of the Emperor Claudius, at which time, Agabus had predicted, there should be a dearth throughout all the world. Oros. lib. 7. cap. 6. At that time Claudius charged Herod Agrippa to suppress the church of Christ. Then Herod laid his bloody hands on this apostle and, on the feast of the passover, put him in prison. Shortly after- wards he was sentenced to death, and executed with the sword, in Jerusalem. This occurred in the year forty-rive after the birth of Christ. Acts 12:2. Clemens relates that the executioner, seeing his innocence, was converted to the Christian faith, and died with him. According to the annotation of Eusebius Pamphilius, from Clemens Alexandrinus, the executioner was so moved on account of the death of James, that he professed himself to be a Christian ; and so, as he states, both were led forth together to death. As they were led out, the exe- cutioner asked James to forgive him. James, after a little deliberation, said, "Peace be with thee," and kissed him. And thus both were beheaded. Euseb. lib. 2. cap. 9. ex Clem. Alexand. Also W. Bandart. Apophthegmat. lib. 1. page 4. from Joach. Carrier, in vita Christi, page 42. Nicepk. lib. 2. cap. 3. Strac. in Festo Jacobi, page 209. Cle. Circa, cap. 45. Annum. James 'was the first mar- tyr of the apostles. This history shows the alacrity of the ancient believers. THE HOLY APOSTLE PHILIP, BOUND WITH HIS HEAD TO A PILLAR, AND STONED, AT HIE- RAPOLIS, IN PHRYGIA, A. D. 54. Philip, a native of Bethsaida, in Galilee, had a wife and daughters of very honorable life. John 1:44; 12:21; Euseb. Hist. Eccles. lib. 3. cap. 30; 31. He was found of Christ, and called as his disciple ciple to follow him ; which he did so faithfully, that when he found Nathanael, he brought him to Christ, declaring to him, that he had found him of whom Moses and the prophets had written, namely, Jesus of Nazareth, the true Messiah. John 1:45. From that time on, Philip constantly followed Christ, listening to his admonitions, and beholding the miracles he performed to the service of the word of God ; so that Christ ordained him an apostle, and sent him out to preach the Gospel, in the first place to the scattered sheep of the house Israel; which he also like his fellow apostles did. Matt. 10:3; Luke 6:13—15. The Lord esteemed him as one of his greates friends; for at the glorious miracle of the feeding ot five thousand, Christ, in order to prove him, coun- seled with him, saying, "Whence shall we buy bread, that^these may eat?" John 6:5. He was also kindly instructed by the Lord, when he asked to see the Father; for Christ said to him, 72 MARTYRS MIRROR. Philip, he that hath seen me hath seen the Father, etc. John 14:8, 9. Once, when certain Greeks wished to see Jesus, and desired him to procure them access to the Lord, he came with Andrew and told it to the Lord, who answered, "The hour is come, that the Son of man should be glorified." John 12:20 — 23. This pious and godly apostle remained with the Lord, even to his suffering; and, after their disper- sion, when Christ had arisen, he abode with his brethren, until they, according to the promise of Christ, received the Holy Ghost, after his ascension. Luke 24:32,33; Acts 2:4. After the distribution of the countries, he taught several years in Scythia, where he planted many churches; and since Syria and the upper part of Asia fell to his particular share, he laid the founda- tions of faith in many of these cities. Pet. de Nat. lib. 4. cap. 107. Nic. lib. 2. cap. 39. Finally he came to Phrygia, and wrought several signs at Hierapolis. There the Ebionites, who not only denied the divinity of Christ, but also wor- shiped idols, continued obstinately in their blas- phemous doctrines and idolatry, and did not listen to this pious apostle of Christ, but apprehended him, and, having made his head fast to a pillar, stoned him; whereupon death ensued, and he thus fell asleep in the Lord. His body was buried in the aforementioned city Hierapolis. Konst-tooneel,. van vcertigh heerlijke afbeeldingen Christi, ende sijner Apostelen, etc. In the life of Philip. Bybelsch Naembocck van P. J. Twisk, letter P. on the name Philippics, fol. 762. col. 2. Also, Introduction to the Martyrs Mirror of the Baptists, printed in the year 1631, fol. 35. col. 1. JAMES, THE SON OF ALPHEUS, OR BROTHER OF THE LORD, CAST DOWN FROM THE TEMPLE, STONED, AND BEATEN TO DEATH WITH A CLUB, A. D. 63. James the Lesser was the son of Alpheus, and Mary Cleophas, sister to the mother of Christ; he is called the Lord's brother. Matt. 10:3; Gal. 1:19. After proper instruction he was ordained an apostle by Christ, and sent out to minister to the Jews; wherein he acquitted himself well, until Christ's death. After "that, he, with others, was sent out to preach the Gospel, which he did in the Jewish church. Matt; 28 : 19; Mark 16 : 15. And although Peter, and James and his brother John, of whom the last-mentioned two were the sons of Zebedee, were regarded as the special apostles, he was nevertheless considered to be one of the three pillars of the church, after the death of James the son of Zebedee. Gal. 2 : 9. He was appointed by the apostles the first over- seer of the church at Jerusalem; this was shortly after the death of Christ. Eiiseb. lib. 4. cap. 5. and lib. 2. cap. 23. This office he discharged faithfully for thirty years, converting many to the true faith, not only (though principally) by the pure doctrine of Christ, but also through his holy life, on account of which he was called the Just. Niceph. lib. 2. cap. 38, He was very steadfast and holy, a true Nazarite, in dress as well as in eating and drinking ; and prayed daily for the church of God and the common weal. This apostle wrote an epistle for the consolation of the twelve tribes who were scattered abroad, say- ing: James, a servant of God and of the Lord Jesus Christ, to the "twelve tribes which are scattered abroad, greeting. My brethren, count it all joy when ye fall into divers temptations. James 1:1,2. But although he comforted with many excellent reasons his own, who believed in the name of Christ, the unbelieving Jews could not endure his doctrine; so that Ananias, an audacious and cruel young man among them, being the high priest, summoned him before the judges, that they should compel him to deny that Jesus is the Christ, and force him to re- nounce the Son of God and the power of his resur- rection. Josep. Antiq. lib. 20. cap. 8. Euscb. lib. 2. cap. 1. verse 22. ex Egesipp. Hieron. Catal. To this end, the chief priests, scribes, and Phari- sees placed him upon the pinnacle of the temple, at the time of the passover, that he should deny his faith before all the people. But as he thus stood before the people, he confessed with much more boldness that Jesus Christ is the promised Messiah, the Son of God, our Savior, and that he is sitting at the l'ight hand of God, and shall come again in the clouds of heaven, to judge the quick and the dead. On account of this testimony of James, the multi- tude of the people praised God, and magnified the name of Christ. Then cried the enemies of the truth, O, the Just also has erred; let us take him away, for he is unprofitable. They accordingly cast him down, and stoned him. But as he was not killed by the fall and the stoning, having only broken his legs, he, lying on his knees, prayed to God for those who stoned him, saying, Lord, for- give them; for they know not what they do. On account of this, one of the priests begged for his life, saying, What do ye? the Just is praying for us. Leave off stoning ! But another of those present, who held a fuller's stick in his hand, struck him over the head with it, so that he died, and fell asleep in the Lord. He was buried at the place where he had been thrown down from the temple. Hieron. Catalog, in Jacobo Justo. Also, W. Baudart. Apophthcgmat. lib. 1. p. 6. ex Euseb. Pamphil. Ccesariense, in hist. Eccl. Strac. in Pes to Philippi and Jacobi, p. 133. Anno 62. C. Aetat. Jacobi. This occurred A. D. 63, in the ninety-sixth year of his age, in the seventh year of the reign of Nero, during an interim in the governorship between the death of Festus and the arrival of Albinus, under the high priest Ananias, who perpetrated this lam- entable deed on Jamee. Concerning this James the following is contained in the Apophthegms of Baudartius: "He was on his bare knees so often and for such long periods, pray- ing to the Lord God for the remission of the sins of the people, that his knees were so hard and callous, that there was no sensation in them at all. lib. 1. p. 7. O the great and constant piety of this holy martyr ! MARTYRS MIRROR. 73 MARTYRDOM OF JAMES, THE SON OF ALPHEUS. BARNABAS, A COMPANION OF THE APOSTLE PAUL, DRAGGED OUT OF THE CITY AND BURNED, AT SALAMINA IN CYPRUS, A. D. 64. Barnabas, also called Barsabas, and surnamed Joseph, Joses, or Justus, was a Levite from Cyprus, full of the Holy Ghost. He was called the son of consolation, and such a one he indeed proved him- self to the poor saints. Acts 11:24; 1:23; 4:36; Euseb. hist. Eccl. lib. 2. cap. 1. It is maintained that he was one of the seventy disciples of Christ, and from the multiplicity of his names we can see his renown and eminence; which latter he gained by his zeal and piety; for he brought Paul, after his conversion, to the apostles ; and when the word of God was preached to the Grecians, at Antioch, by some men from Cyprus and Cyrene, he was sent by the apostles to investigate the matter; and when he found it to be so, he confirmed them in the truth. Acts 9 : 27 ; 11: 20 — 23. After this he went to Tarsus, to seek Paul, and brought him to Antioch, where they remained a whole year, teaching. Also, when the dearth arose under emperor Claudius, he and Paul brought sub- stantial relief to the brethren who dwelt in Judea. Acts 11 : 25. 26, 29, 30; Oros. lib. 7. cap. 6. Euseb. hist. Eccl. lib. 2. cap. 3. 9. On his return to Antioch, he was sent out by the Holy Ghost, to preach in many countries. On account of his eloquence he was frequently the speaker; yea, he was held in such high regard, and was so godly, that the Gentiles at Lystra cried in the speech of Lycaonia, that he was a god, and had come down from heaven, and called him Jupiter. And this was not all; but the priests of that place came with oxen wearing garlands, and desired to do sacrifice to him and Paul. But he and his com- panion Paul utterly declined this, saying, "Sirs, why do ye these things? We also are men of like passions with you, and preach unto you that you should turn from these vanities unto the living God. Acts 12:25; 13:4—6; 14:1,2, 11, 12, 15. Afterwards, when certain men came from Judea, and troubled the brethren, saying, "Except ye be circumcised after the manner of Moses, ye cannot be saved," he and his aforementioned companion vigorously opposed them, according to the teaching of the holy gospel; wherefore he and several other piou§g|rien were appointed to go to Jerusalem, to the apostles and elders, to bring said matter to a good termination. When they arrived at Jerusalem, he and the others were received joyfully by the apostles and the church ; yea, what is still more, they testified of him and his companion Paul, that they were men who had hazarded their lives for the truth; which indeed was apparent. Acts 15:1, 26. For, when he came to Salamina, a large city in the island of Cyprus, at this day called Famagosta, 74 MARTYRS MIRROR. to strengthen the church at that place in the faith, he was very badly treated, as ancient history tells us, by a Jewish sorcerer, who stirred up all the other Jews and the whole people against him, so that they apprehended him in an uproar, and were about to bring him to the judge; but, fearing that the judge, discovering his innocence, would perhaps release him, they, after treating him lamentably, put a rope around his neck, dragged him out of the city, and burned him. Anton, p. i. t. 6. cap. 18. Sabell. Etc. 7. lib. 2. Thus was this faithful servant of Christ honored with the martyr's crown, in his fatherland, and fell asleep happy in the Lord, about the time that James the Just was slain at Jerusalem, under Emperor Nero; however, before the publication of the first heathen persecution, which began shortly after the burning of Rome. Plat, in vita Petri, and Pauli. Bybclsch Naembcek, p. 158, 159. letter B. ujt hist. Andr.fol. 8. HOW MARK, THE HOLY EVANGELIST, DRAGGED TO THE STAKE AT ALEXANDRIA, DIED ON THE WAY, A. D. 64. The holy evangelist Mark is supposed by most to have been that Mark whose surname in Holy Scripture is John. He was of the circumcision, and a nephew of Barnabas, whose mother was called Mary, a very godly woman, who gave her house in Jerusalem for the assembling of Christians. Acts 12 : 12; Col. 4 : 10. Niceph. lib. 2. cap. 33. He was first appointed a servant of Paul and Barnabas, but on a journey to Pamphylia he re- turned to Jerusalem. Acts 12 : 25; 13:13. Afterwards the apostle Paul recommended him to the church at Colosse, requesting them to receive him as a fellow worker in the kingdom of God. He also commanded Timothy, to bring Mark to him, since he was very profitable to him in his ministry. Col. 4:10; 2 Tim. 4:11. This Mark was in prison with Paul, and rendered him all faithful assistance in his bonds. Philem. verses 23, 24. The apostle Peter in his epistle to the elect scat- tered strangers, calls Mark his son, 1 Pet. 5:13; undoubtedly, because through the gospel, he had regenerated him in Christ; or, because he was his disciple, interpreter, and the writer of the gospel which he had taught ; of which latter circumstance Jerome speaks thus: "Mark, a disciple of Peter, at the request of the brethren at Rome, wrote a brief gospel, according to that which he had heard Peter relate. When Peter had examined it, he pro- nounced it good, and upon his word gave it to the church to read. Catalog. Marc, ex CI. Al. Hypor. 6. Also, Euscb. lib. 2. cap. 18, ex Clem. Al. and Papio Hicrapolit. Afterwards, when Mark was sent by Peter to Egypt, he traveled through Aquilea, the capital BURNING OF BARNABAS, A COMPANION OF PAUL. MARTYRS MIRROR. 75 MARK DRAGGED TO THE STAKE. city of Friol, where he converted many to the faith, and left Hermagoras as pastor over the church. Avent. an. Boi. lib. 2. Then he journeyed to Africa, filling Lybia, Mar- morica, Ammonica, and Pentapolis with the doctrine of the holy gospel. Finally he remained several years at Alexandria, where he made his abode. Nic. lib. 2. cap. 43. Athan. in Synopsi. Concerning the end of his life, Gelasius states, that he died there as a martyr. Condi. Rom Deer, de lib. Auth- and Apocr. Niccph. lib. 2. cap. 43 Mark, he writes, having been sent by Peter to Egypt, faithfully preached the word of truth there, and nobly sealed the testimony thereof with his blood. All the ancient and modern, Greek and Latin, martyrologies agree with this. Histories state the following concerning the man- ner of his death: That in the eighth year of Nero, when he, at the feast of the passover, preached the blessed remembrance of the suffering and death of Christ, to the church at Alexandria, the heathen priests and the whole populace seized him, and with hooks and ropes which they fastened around his body, dragged him out of the congregation, through the streets and out of the city ; so that his flesh everywhere adhered to the stones, and his blood was poured out upon the earth, until he, with the last words of our Savior, committed his spirit into the hands of the Lord, and expired. Anton, p. 1. cap. 6. 16. Procop. Dia Mclaphr. Ado. 25. Apr. de Fest. Apost. Another ancient writer relates : That he was dragged very inhumanly through the streets, his whole body torn open, so that there was not a single spot on it, which did not bleed ; and that they then again thrust him, still alive, into prison, whence he, having been strengthened and com- forted by the Lord in the night, was taken out again, and dragged to the place Buculi, they jest- ingly saying, ' ' Let us lead the buffalo to the buffalo- stall." Konst-toonecl dcr vcertig hecrlijkc afbeel- dingen Christi en dcr postelen, printed Anno 1609. Also, Bybelsch Noemboek, printed Anno 1632, letter M.p. 642. col. 1. 2. Death having ensued meanwhile, the aforemen- tioned heathen wanted, moreover, to burn him ; but as they were prevented by a storm, the Christians buried him. This happened, according to common reckoning, in the eighth year of Nero's reign, A. D. 64, on the 21st day of April. 76 MARTYRS MIRROR. Of the Ten Bloody Persecutions which the Christians Suffered under the Hea- then Emperors of Rome; the First of which Began in the Reign of Nero, A. D. 66. The First Persecution of the Christians, under Nero, Anno 66. When the Jews were deprived of their power, by the heathen, and their time was past, in which they had persecuted and slain the saints of God, the Lord God nevertheless suffered his church to be visited by the refining fire of persecution, namely, through the power of the heathen; of whom the Emperor Nero was the first tyrant. Introduction to the Mirror of the Anabaptist Martyrs, printed Anno 1631. p. 35. col. 2. This Nero, according to the testimony of Emperor Trajan, governed the monarchy of Rome in so laud- able a manner during the first five years of his reign, that never an emperor had greater praise than he; for then he was so tender-hearted, that when he was asked to sign the death warrant, of a highway- man, he replied, "O, that I could not write!" signi- fying thereby his aversion to the killing of human beings. Trajan, in Tract. Also, Roomschen Ade- lopl,lh,' K m. printed Anno i6./u,Jiii/ hook, page -\ 80 MARTYRS MIRROR. arrested him in his course, calling, "Saul, Saul, why persecutest thou me? And he said, Who art thou, Lord? And the Lord said, I am Jesus whom thou persecutest : it is hard for thee to kick against the pricks. And he trembling and astonished said, Lord, what wilt thou have me to do? And the Lord said unto him. Arise, and go into the city, and it shall be told thee what thou must do." Acts 9:1-6. The men who journeyed with him stood speech- less, hearing a voice, but seeing no man. Then he arose from the earth, to which he had been pros- trated by fear; and when he opened his eyes, he could not see, so that they led him by the hand, and brought him into Damascus. Verse 7, 8. In the city of Damascus there was a disciple, named Ananias; and to him the Lord said in a vision, "Arise, and go into the street which is called Straight, and inquire in the house of Judas for one called Saul, of Tarsus: for, behold, he prayeth. Ananias answered, ' ' Lord, I have heard by many of this man, how much evil he hath done to thy saints at Jerusalem. ' ' Then said the Lord to him, "Go thy way: lor he is a chosen vessel unto me, to bear my name before the Gentiles, and kings, and the children of Israel: for I will shew him how great things he must suffer for my name's sake. And Ananias went his way, and entered into the house; and putting his hands on him, said, Brother Saul, the Lord hath sent me, that thou mightest receive thy sight, and be filled with the Holy Ghost. And immediately there fell from his eyes as it had been scales; and he received sight forthwith, and arose, and was baptized." Acts 9 : 7 — 16. Such was the conversion of Saul, who was after- wards called Paul, and was one of the chief apostles of our Lord Jesus Christ : yea, he labored more abundantly than they all. 1 Cor. 15 : 10. Immediately after his conversion, he preached Christ in the synagogues, that he was the Son of God. Acts 9 : 20. Some time afterwards, the Holy Ghost said to the prophets and teachers at Antioch, after they had ministered to the Lord with fasting and prayer,' "Separate me Barnabas and Saul for the work whereunto I have called them." And thus they were sent out by the Holy Ghost. Acts 13:2, 3. In the meantime, Paul, formerly called Saul, was endowed with special gifts of the Holy Ghost, so that he had the spirit of discernment, prophecy, tongues, miracles. Acts 13:9, 10; 1 Tim. 4:1; 1 Cor. 14 : 18; Acts 19:11. He had also special revelations, so that, at a certain time, he was caught up to the third heaven, yea, into the heavenly paradise, where he heard un- speakable words, which no man can utter. 2 Cor. 12 : 1. He was, moreover, adorned with many Christian virtues, which he practiced with a good conscience; as well as with faithfulness in his ministry, paternal care over all the churches, and sincere love for them, even unto death, so that he said, "Being affection- ately desirous of you, we were willing to have im- parted unto you, not the gospel of God only, but also our own souls, because ye were dear unto us." 1 Thess. 2 : 8. He was free from covetousness, of a benevolent disposition, and would rather labor with his own hands, than be a burden to the church, lest it might prove a hindrance to the holy gospel. Acts 20 : 34. He vigorously withstood, and overcame through the word of God, the erring spirits, sorcerers, Epi- curean philosophers, and false prophets. He feared neither great nor small, noble nor ig- noble, Jew nor Greek ; but taught the word of God in sincerity. What he suffered in seven great land and sea journeys, during the time of thirty years, during which he traveled in Judea, Syria, Asia, Macedonia, Greece, Italy, Spain, France, Germany, yea, almost through the whole then known world, is sufficiently evident, from Holy Scripture as well as from history. It is computed, that until his first imprisonment at Rome, he had traveled over three thousand German miles, by water and by land, only .for the Gospel's sake; besides all the other arduous journeys he undertook, in order to strengthen, awaken, and comfort the newly-planted churches ; in which he met with much vexation, misery and grief from the hands of the unbelievers. The words which the Lord had spoken at the time of his conversion, were ful- filled in every part : "I will shew him how great things he must suffer for my name's sake." Acts 9:16. Shortly after he was baptized, and his zeal for the truth of Christ began to break forth at Damascus, proving to the Jews that Christ was come, they took counsel to kill him ; wherefore he was let down by the wall in a basket, that he might escape their hands. Acts 9 : 24, 25. Aftei'wards, when he came to Iconium with his companion Barnabas, the Jews stirred up the Gen- tiles against him and his friend, intending to stone them. Acts 14 : 2, 5. But when they had fled to Lystra, and had made a cripple able to walk, there came certain Jews from Antioch and Iconium, and stirred up the people, so that they stoned Paul, whom they first had wor- shiped as a god, and drew him out of the city, sup- posing that he was dead : howbeit, as the disciples stood round about him, he rose up again. Acts 14 : 19, 20. Afterwards, traveling with Silas, and having, at Philippi, delivered a damsel from a spirit of divi- nation, he and Silas were accused on that account, beaten with rods, cast into prison, 4heir feet made fast in the stocks, and were kept in close confine- ment. But in the night God sent an earthquake, so that the foundations of the prison were shaken, the doors opened, and the bands (of the stocks) loosed of their own accord. By this means Paul and Silas were delivered, with the knowledge of the keeper, who accepted the faith, and was baptized. Acts 16: 22 — 36. Subsequently, being at Thessalonica, and having preached the word of God three Sabbaths, so that of the devout Greeks, a great multitude believed, and of the chief women not a few, the Jews, who MARTYRS MIRROR. 81 believed not, were moved with envy; wherefore they took unto them certain lewd fellows — market- loungers — and gathered a great company, and set the city in an uproar, and assaulted the house of one Jason, thinking that Paul and Silas were within, and sought to bring them out to the people. And when they found them not, they drew Jason and certain brethren unto the rulers of the city, crying, "These that have turned the world upside down are come hither also; whom Jason hath secretly re- ceived." Acts 17 : 1 — 7. From there, on account of the persecution, the brethren sent both of them away by night unto Berea. Verse 10. After that, "when Gallio was the deputy of Achaia, the Jews made insurrection with one accord against Paul, and brought him to the judgment seat, saying, "This fellow persuadest men, to worship God contrary to the law. And when Paul was now about to open his mouth, to defend himself, Gallio said unto the Jews, to show to them the groundless- ness of their accusations, If it were a matter of wrong or wicked lewdness, O ye Jews, reason would that I should bear with you: but if it be a question of words and names, and of your law, look ye to it: for I will be no judge of such matters. And he drave them from the judgment seat." Acts 18:12—16. After this, there came down from Judea a prophet, named Agabus, who took Paul's girdle, and bound himself, saying, "Thus saith the Holy Ghost, So shall the Jews at Jerusalem bind the man that own- eth this girdle, and shall deliver him into the hands of the Gentiles. ' ' Thereupon the brethren besought Paul, not to go up to Jerusalem. But he answered, "What mean ye to weep and to break mine heart? for I am ready not to be bound only, but also to die at Jerusalem for the name of the Lord Jesus." Acts 21:10 — 13. O the great resolution of the Apostle Paul ! After that, when he, standing on the stairs at Jerusalem, defended himself before those who had accused him, it came to pass that the Jews, having given him audience for awhile, cast off their clothes, threw dust into the air, and cried, "Away with such a fellow from the earth : for it is not fit that he should live." Acts 22:22, 23. In the meantime he was bound, in order to be scourged; which he would not have escaped, had he not declared that he was a Roman citizen. Verses 25—29. . "Paul, earnestly beholding the council, -said, Men and brethren, I have lived in all good conscience before God until this day. And the high priest Ananias commanded them that stood by him to smite him on the mouth." Acts 23: 1, 2. "The night following, the Lord stood by him, and said, Be of good cheer, Paul: for as thou hast testified of me in Jerusalem, so must thou bear wit- ness also at Rome. Verse 11. And when it was day, certain of the Jews banded together, and bound themselves neither, to eat nor to drink till they had killed Paul. And they were more than forty which had made this conspiracy. Verse 12. But Paul was warned of this ambuscade by his sister's son, and when the latter made it known to the chief captain of the Romans, measures were taken to escape it; wherefore he was brought in the third hour of the night to Cesarea, unto Felix the governor. Verses 16 — 33. And Felix kept him in Herod's judgment hall, till his accusers should come. Verse 35. After five days Ananias the high priest descended with the elders, and with the orator Tertullus, who informed the governor against Paul. And when Paul was called forth, Tertullus, after having saluted Felix with many flattering words, began to accuse him, saying, " We have found this man a pestilent fellow, and a mover of sedition among all the Jews throughout the world, and a ringleader of the sect of the Nazarenes: who also hath gone about to pro- fane the temple: whom we took, and would have judged according to our law. But the chief captain Lysias came upon us, and with great violence took him away out of our hands," etc. "And the Jews also assented, saying that these things were so." Acts 24:1 — 9. But that this was not so (although they sought to bring about his death by these accusations), is evi- dent from the preceding facts mentioned in the Acts of the Apostles, and from the following defense of Paul, verses 10 — 21. "But after two years Portius Festus came into Felix' room: and Felix, willing to shew the Jews a pleasure, left Paul bound." Verse 27. Now when Festus was come into the province, after three days he ascended from Cesarea to Jeru- salem. Then the high priest and the chief of the Jews went to him, and desired favor, that he would send for Paul to Jerusalem ; laying wait in the way to kill him. Festus replied to the Jews, that Paul should be kept at Cesarea, and that those who were to accuse him, might come thither. Acts 25:4, 5. And when they were come, they brought forward many and grievous complaints, which they could not prove, and which Paul briefly and conclusively refuted, declaring that he had offended neither against the law of the Jews, nor against the temple, nor against Cesar. But being deceitfully asked by Festus, whether he was willing to go up to Jerusa- lem, to be judged there (where his mortal enemies were), he fearlessly replied, "I stand at Cesar's judgment seat, where I ought to be judged: to the Jews have I done no wrong, as thou very well know est. But if I be an offender, or have com- mitted anything worthy of death, I refuse not to die." Acts 25:9 — 11. After this, Paul was examined by King Agrippa, in the presence of Festus. His defense caused Fes- tus, who was a friend of the Jews, to exclaim: Paul, thou art beside thyself. Agrippa, however, declared that he was almost persuaded to become a Chris- tian. He also gave as his opinion, that there was nothing worthy of death in him; wherefore he said to Festus, This man might have been set at liberty, if he had not appealed unto Cesar. Acts 26: 1 — 32. In the meantime it was determined that he should sail to Italy, to be examined before Cesar. To this 82 MARTYRS MIRROR. end he and certain other prisoners were delivered to Julius, a centurion of the imperial band. Hav- ing embarked in a ship of Adramyttium, they sailed along Cyprus, Cilicia, Parnphylia, and other coun- tries, to Myra in Lycia, where they were trans- ferred into a ship of Alexandria bound for Italy. In this ship they sailed against Cnidus, as far as under Crete, over against the city of Salmone; thence to a place which is called the Fair Havens, nigh to La- sea. Acts 27 : 1 — 8. At this place Paul foretold them, that they would not complete this voyage without great damage, danger of shipwreck, and peril of life; but the cen- turion believed the master and the owner of the ship, more than those things which were spoken by Paul. Verses 10, 11. Departing thence, they hoped to winter at Phe- nice, a haven of Crete; but they touched at Asson, and sailed close by Crete. Verses 12, 13. Then the ship was caught by a northeast wind, which had sprung up, and carried her, against their purpose, through the billows so that they had to let her drive before it; however, they came to the Island Clauda, yet with fear, lest they should fall into the quicksands. Verses 16, 17. For many days and nights they saw neither sun nor stars through the mighty tempest, so that all hope that they should be saved was taken away. Verse 20. Meanwhile God sent his angel on a certain night to Paul, saying, "Fear not; thou must be brought before Cesar: and, lo, God hath given thee all them that sail with thee. Verses 23, 24. Thereupon Paul urged them to take meat, for the preservation of their lives, for, on account of their deadly fear, they had not eaten anything for four- teen days; and breaking the bread, for to eat, he gave thanks to God in the presence of them all. Verses 33—36. And when it was day, they knew not the land: but they discovered a creek; which however they could not enter, but ran aground, before the island of Melita (now called Malta) ; where the forepart of the ship stuck fast, but the hinder part was broken in pieces by the waves. Verses 39 — 41. Here the soldiers held a council and decided to kill the pris- oners, including Paul, lest any of them should swim out, and escape. The centurion, however, willing to save Paul, kept them from their purpose: and commanded that they who could swim should cast themselves first into the sea, and get to land which was done; and the rest floated, some on boards, and some on broken pieces of the ship, so that all, namely, one hundred and seventy souls, escaped to land Verses 42 — 44. Thus was fulfilled what Paul had foretold them, namely, that they should suffer shipwreck, and yet escape with their lives. Here Paul was first pronounced a murderer, but afterwards a god, by the inhabitants of the island; and this, because they observed a viper fastening itself on his hand, which he shook off into the fire, without suffering any harm. Acts 21 : 3 — 6. After three months they sailed for Italy in a ship which had wintered in the isle; yet they arrived first at Syracuse, in Sicily, and then at Puteoli, on the Italian border, where Paul found brethren, with whom he tarried seven days; others came to meet him as far as Appii Forum, and the Three Taverns. Proceeding, he came to Rome, where the centurion delivered him to the chief captain, to be brought before Cesar. In the meantime he was kept by a soldier, and bound with a chain. Verses 11 — 16, 20. We have narrated all these things the more cir- cumstantially (and this, according to Holy Script- ure), in order that it may be seen, how much this pious man suffered in his travels by sea and by land, for the sake of the holy Gospel. Of all this he gives a brief account in his second epistle to the Corinthian church, writing thus: "Of the Jews five times re- ceived I forty stripes save one. Thrice was I beaten with rods, once was I stoned, thrice I suffered ship- wreck, a night and a day I have been in the deep; in journey ings often, in perils of waters, in perils of robbers, in perils by mine own countrymen, in perils by the heathen, in perils in the city, in perils in the wilderness, in perils among false brethren; in weari- ness and painfulness, in watchings often, in cold and nakedness. 2 Cor. 11:24 — 2 7- Yea, it appears from the first epistle to the Corin- thians, that he was thrown before the wild beasts in a theatre at Ephesus, to be torn to pieces, or, at least, to fight for his life with them; from which God at that time delivered him. Concerning this, the intelligent may judge; he writes, ' ' If after the man- ner of men I have fought with beasts at Ephesus, what advantageth it me, if the dead rise not?" 1 Cor. 15:32. As regards his imprisonment at Rome, most of the ancient writers are of the opinion that, although nearly all his friends forsook him at the time when he was to make his defense, he, being brought be- fore Cesar, defended himself so cleverly against the accusations of the Jews, that he was set free for this time. But how true this is, we leave to its own merits, and to the omniscient God. This much, however, is certain, that while in prison at Rome, he wrote to his spiritual son Timothy, that he was now ready to be offered as a drink offering, and that the time of his departure was at hand; but that he took comfort in the thought, that he had fought a good fight, finished his course, and kept the faith, and that there was laid up for him a crown of right- eousness, which the Lord, the righteous judge, should give him at that day. 2 Tim. 4:6 — 8. According to ancient records he was then be- headed at the command of Nero, outside of Rome, on the road that leads to Ostia, called Via Osliensis, where the Romans used to have their place of exe- cution, in the last year of Nero, or about A. D. 69. Joh. Gys. in the History of the Martyis, from Jo- seph Scaliger, about Paul. Egesipp. Hist. Destrnc. Jerusal., lib. 3, cap. 2. Konst-tooneel van veertig heerlijke afbeeldingen Christi en sijner Apostelen, printed Anno 1609; about the life of Paul. Itiner- arium Sacrce Scriptures, per H. Bunting, translated into the Dutch by Matthias Hazard; printed An?w 1642, in the Travels of Paul, page 162. col. 1. MARTYRS MIRROR. 83 THE MARTYRDOM OF SOME OF PAULS FRIENDS FOUR FELLOW-LABORERS AND RELATIVES OF AND BRETHREN WHO WERE IMPRISONED WITH HIM SHORTLY AFTER HE WAS OFFERED UP; BESIDES OTHERS WHO WERE SLAIN AFTERWARDS. It is related that shortly after the death of the Apostle Paul, his brethren and fellow-prisoners, whom he mentions in the epistles which he wrote from his prison, namely: Aristarchus, Epaphras, Aquila, Prisca, Andronicus, Junias, Silas or Sil- vanus, Onesiphorus, etc., followed in his footsteps in suffering for the name of Christ. ARISTARCHUS, A TRAVELING COMPANION OF PAUL, SLAIN AT ROME, UNDER NERO, ABOUT A. D. 70. Aristarchus, a native of Thessalonica, was, with Gaius, Paul's companion in his journey from Mace- donia to Asia; with which Gaius he was appre- hended at a certain time, in an uproar at Ephesus, but for that time made his escape. Afterwards, however, he was brought to Rome a prisoner, just at the time that Paul also was apprehened for the testimony of Jesus Christ. This friend of God saluted the church at Colosse by the hand of Paul; of which Paul makes mention, writing, "Aristarchus my fellow prisoner saluteth you." Col. 4: 10. This imprisonment, however, was not the end of it; for he was also devoured by that cruel lion, Nero, about the time of Paul's death after having been several years previously a faithful pastor of the church at Thessalonica. A. Mell. 1st Book, van de Hist, der vervolg. en Mart., printed at Dort, Anno 1619, fol. 17, col. 4, from Bedce Usuard. Adon. Mart. Rom. 4 aug. Also, Menol. Gr lib. 5, cap. 37. But, beloved reader, how can this passage apply to baptism, or be interpreted with reference to it, unless we understand that the good profession of which the apostle speaks, is attributed to the candi- dates for baptism ; so that, as Timothy (of whom he says this) professed a good profession before many witnesses, even so must yet at this day all who are to be baptized, profess a good profession before many witnesses. But new-born infants cannot do this; hence, the baptism of which Primasius here speaks, does not relate to infants. Afterwards, in his first book on John's Revela- tion, he says: "He is arrayed in a white robe, who is clothed with Christ, and is strong in the faith which worketh by love; but as many of you as have been baptized, have put on Christ." Gal. 3:27. Bapt. Hist. , page 408. Nowhere in the holy Scriptures, are infants en- joined to put on Christ; but this is throughout and without exception said to believers. See Rom. 13 : 14; Gal 3 : 27; Eph. 4 : 24; Col. 3 : 10. These epistles were written and sent only to believers. But to remove all doubt, Primasius himself explains what he understands by this putting on of Christ, by adding: "and is strong in the faith." This is certainly not anything that children can do; hence the baptism which he applies to such as he speaks of is not the baptism of infants. Note. — At this time mention is made, in a cer- tain African council, of certain people, as being agi- tators with regard to baptism, and how they should be suppressed. Compare Seb. Franck, Chron. Rom., Cone, fol. 48, col. 4, with our remarks in the account of the martyrs of the fifth century, on the year 497. A. D. 498. — It is stated that at this time there lived and wrote, the excellent teacher, Fulgentius, who, writing, among other things on baptism says {lib. de fide, ad Petrum, cap. 30) : ' ' Rest assured of this, and doubt not in anywise." Continuing he says: "That no man can receive eternal life, who has not previously been converted from his sins through repentance and faith, and through the sac- rament of faith and repentance been redeemed, that is, through baptism; this is absolutely necessary for adults, namely that they repent of their sins, under- stand the common faith, according to the truth, and receive the sacrament of baptism (upon it). This is the only testimony of Fulgentius, respect- ing baptism, which we have been able to find; from which we can draw no other conclusion than that he esteemed baptism upon faith very highly, yea, that this, and no other, was considered true bap- tism A by him; for when he speaks of baptism, he connects it with faith and repentance, and, hence, calls it a sacrament of faith and repentance, adding that it is necessary for adults. How could one speak more clearly and plainly of the true Christian and apostolical baptism, which is peculiar to believ- ers and penitents. We will, therefore, let the matter rest, as having been sufficiently explained by Ful- gentius. 190 MARTYRS MIRROR. Note. — It appears that the doctrine of baptism upon faith had at this time, A. D. 498, made its way even to the papal chair, which, however, we do not recognize. Bapt. Hist., page 463, Pope Leo I., in his epistle, declaims with great warmth against the Bishops of Sicily, Campania, Samnia, and Pi- cena, because they baptized not only on Easter and Whitsuntide, but also on Epiphany and other holi- days. Observe: this is utterly opposed to infant baptism, as we have shown elsewhere. On page 464, Pope Leo {Serm. 1, de natia Dom., cap. 4) thus exhorts those who had been baptized : ' ' Re- main steadfast in the faith which you have confessed before many witnesses, and in which you are regen- erated." Again, Leo writes (Epist. 4, ad Episcob., in Sicilia, cap. 6): "You plainly see that two rea- sons must be observed, in which the elect (that is, believers) are to be baptized. ' ' See, beloved reader, such is the power of truth, that even the mouth of the liar, yea, of antichrist, must confess it. But though Pope Leo confessed this, other popes declared those who confessed the same, heretics, yea, cursed, persecuted, and killed them, as shall be shown in the proper place. At this time Fulgentius taught that the holy Scriptures contained all that was necessary for sal- 1 vation — food for children, as well as for adults. ►S. Veltius, Geschlacht-register, 1649, page 123. A. D. 500. — P. J. Twisck, in the conclusion of his account of the fifth century, complains of the desolation, both in civil and spiritual affairs, occa- sioned chiefly by the power of the Pope of Rome, saying: "In this time, and still longer, through the desolation caused in the lands by the invasion of many different armies, and by other destroyers, as well as through immorality and heresies, the best people and chiefest authors perished, piety and learning diminished, and whatever of good re- mained, became for the most part corrupted. For although the baptism of adults was still adminis- tered, and church history from the time of Christ up to about this period, does not in the least; as far as I know, mention infant baptism, the latter never- theless, according to other writers, more and more lifts up its head, and this with papal pollution, is confirmed by a decree, and considered not neces- sary to salvation." Chron., =,tk book, page 174. From this we may gather the reason why at times so few orthodox and good writers are found, and, hence, how it comes that in those early days, there was sometimes, for a long period, only one, or a few, who openly maintained baptism upon faith, and other wholesome articles of faith, of which we will not speak further now. The statement, that church history, from the time of Christ up to about this time (A. D. 500), does not in the least mention infant baptism, gives rise to the grave suspicion, that the authors which appear to have written long before the year 500, were inter- polated by some of their descendants who main- tained infant baptism. A few instances of this kind we have already given, respecting the writings of Dionysius the Areopagite, Justin, Origen, and others. But be this as it may, posterity must make the best of the aforesaid writings, as we also must now do; and, according to their account, infant baptism obtained at this time, and long before, in many of the (Roman) churches, though many kept aloof from it, so that even with them, it was not generally adopted until about the year 900, yea, almost to the year 1000, as we hope to show in the proper place, and as may be seen in various prominent authors. In the mean time we have shown (which suffices us) that the fifth century was not without men who, opposing infant baptism, maintained baptism upon faith, according to the teaching of Christ, and con- firmed it by doctrine and example. Note. — It is stated that about A. D. 500, Clo- dovius and his people were baptized upon faith, or the confession of the same, by Remigius, Bishop of Rheins. Bapt. Hist., page 435. But he did not show himself a Christian in every respect, which we would not commend. Moreover, his two sons were baptized before his conversion as Blondus writes {lib. 3, decade 1, also Bapt. Hist., page 436), not- withstanding their mother, Clotildis was a godly, Christian woman, as is stated in Bapt. Hist., page 435. From this it appears that at that time, even among the Romanists, it was not a general custom to baptize infants, but that some permitted their children to attain to the years of understanding, before they were baptized; however in other places, in the Roman dominion, infant baptism was strictly observed. In the mean time the true Christians kept quiet, and practiced baptism upon faith, as has been sufficiently shown. AN ACCOUNT OF THOSE WHO SUFFERED IN THE FIFTH CENTURY. SUMMARY OF THE MARTYRS OF THE FIFTH [First of all, mention is made of the tyrants who in the beginning of this century tyrannized over the defenseless lambs of Christ; among them are mentioned Isdigerdis, and his son Geroranes. The bloody edict issued by the two Emperors, Honorius and Theodosius, against the so-called Anabaptists, is adduced, according to different versions, and explained. The couplet of Prosperus, which proclaims to the candidates for baptism, that their baptism must be perfected by martyrdom, is explained. Albanus, a pious teacher at Mentz,* and others, martyred. The threatenings of the Nestorian Emperor, Theodosius, against the upright teacher, Cyril of Alexandria. The tyranny of Theodosius, Bishop of Jerusalem, against many upright people, especially towards a pious teacher of the church of Christ, whom he first caused to be scourged, and then beheaded. Benjamin, a deacon, after suffering many tor- ments, put to death with a knotty stick, in Persia. MARTYRS MIRROR. 191 The cruelty of Honoricus, the Arian King, towards certain bishops and elders who would not swear an oath, described at large, as also his destruction. Thereupon it is shown in the margin, that about this time, in different councils held in Africa, there were made five hundred and five laws, some of them relating to infant baptism ; the agitation about baptism, suppression of the same, etc. The bloody oppression of the believers, which, it appears, occurred in the time of Fulgentius. Two persons who denied infant baptism, con- demned in a certain council at Carthage (as is shown in the margin); but we commit them to God. With this we conclude the fifth century.] We now come to fulfill the promise we repeat- edly made in the Account of Baptism in the Fifth Century, namely, that we would show that of those who were baptized according to the ordinance of Christ, and of those who defended them and their views, a number had to lose their lives on this account; and that others, who escaped death, were severely persecuted or had to suffer corporal punish- ment. In order to show this properly, we shall first notice the tyrants of this time, and their tyranny ; and then the persons who through this tyranny were oppressed and suffered unto blood. TOUCHING THE TYRANTS OF THIS TIME, AND THEIR TYRANNY, ACCORDING TO THE ACCOUNT CON- TAINED IN THE FIFTH BOOK OF THE ONDERGANG DER TYRANNEN, FOR THE YEAR 401, PAGE 1 35, COL. 2. Among all the cruel bloodhounds, and perse- cutors, of" the Christians may well be counted Isdi- gerdis and his son, Geroranes, who not only flayed and roasted the Christians alive, but also split reeds, and bound them, with the cut side inwards, tightly around the naked bodies of the martyrs, whom they then drew out by force, thus shockingly lacerating the bodies of the Christians. They also confined the steadfast martyrs, naked, in cells, bound them hand and foot, and then chased in a great number of rats, which, impelled by hunger, gnawed their bodies, and, in the course of time, entirely devoured them. Nevertheless, they could not, through these and similar cruelties, force many Christians to a denial of their Redeemer. All this is related in order to convey an idea of the cruel tyranny which was at this time practiced against the Christians. Compare with Chron. Leonh. , lib. 2. Will Baudart. Denckw., lib. 5. Hist. /oh. Wega, lib. 4, cap. 3. Theodoret., lib. 5, cap. 39. THE BLOODY EDICT ISSUED, A. D. 413, AGAINST THE SO-CALLED ANABAPTISTS, BY THE TWO EASTERN EMPERORS, THEODOSIUS AND HONORIUS. In order to give a thorough account of this bloody edict, and this in the best possible manner, we shall present the different versions which we have found of it, word for word, and then state our own views in regard to the matter. FIRST VERSION, ACCORDING TO THE ACCOUNT OF SEBASTIAN FRANCK, IN HIS CHRONIJK, 1 563, FOL. 136, COL. 3. "The most important matter in this transaction" he writes, "is the imperial code, which contains cap. 1, lib. 2, an edict issued by the Emperors Theo- dosius and Honorius, which reads thus: "If any minister of the Christian church is found guilty of having rebaptized any one, he, together with the person thus rebaptized, provided the latter is proved to be of such an age as to understand the crime, shall be put to death." SECOND VERSION, ACCORDING TO THE ANNOTATION OF MARTIN BELLIUS, IN THE TRACT, VAN DE KETTERS, EN OF MAN DE SELVE SAL VER- VOLGEN, DEDICATED TO CHRISTO- PHER, DUKE OF WURTEMBERG, PAGE 53. ' ' Since we must speak, ' ' he writes, ' ' of that im- perial code, we will relate the following, namely, about the law contained in the first codex prohibit- ing rebaptism. Joined to the other, it reads thus: The Emperors, Honorius and Theodosius, to A. A. Antonius, the 'magistrate: If information is obtained that any one has rebap- tized a servant of the Catholic [general] religion, he shall be put to death, together with the latter, who has committed a punishable crime, provided he is of an age admitting of the capability, to com- mit such (and has been instructed concerning the matter). THE ABOVE EDICT, ACCORDING TO THE ANNALS OF CARDINAL CESAR BARONIUS, IN HIS CHRONI- CLES, A. D. 413, NUMBER 6. In that year, he writes, the Emperor Theodosius issued an edict against the Anabaptists, command- ing that they should be put to death. This was subsequently also quoted by the in- quisitor of Leeuwaerden, in his controversy with Jacques d'Auchi, in the year 1558. See register of the id book, on the name Jacques. Also, Intro- duction, fol. 47, col. 2. These several versions of the edict of Honorius and Theodosius unanimously indicate three things: 1. That at that time, A. D. 413, there were people who were called Anabaptists. 2. That on account of this matter of rebaptizing, these people were ex- ceedingly hated by the world, especially by the great. 3. It is shown how they were hated, namely, unto death, so that the command was given, that they should be punished with death. However, intelligent people well know, that Christ, our Savior 192 MARTYRS MIRROR. predicted long before, that such things would befall his disciples and followers. Matt. 10:22; 24:9; Mark 13:9; Luke 21:12; John 15: 19; 16:2.- Moreover, that the aforementioned people, against whom said edict was issued, were not strange, un- known, erring spirits, but such people as are also in our day styled Anabaptists; this not only the inquisitor of Leeuwaerden, A. D. 1558, readily ad- mitted, as has been shown in the proper place, but all the particulars of the last mentioned authors make it almost as clear as the sun at midday, that this is the general opinion of the Romanists. Nay, it appears that the edict of Honorius and Theo- dosius was carried into execution, not only A. D. 413, and in some of the subsequent years, but that it was no small cause of the last great persecution of the Anabaptists, which began about A. D. 1524, through the strong urging of the Papists, especially of their clergy, who, to all appearance, by it in- duced the Emperor, Charles V. , to renew said edict against the Anabaptists of their time, as being an identical people, and of the same faith, with those who lived in the time of Honorius and Theodosius. At least, that many papistic magistrates put to death innumerable pious Anabaptist Christians, by virtue of said ancient edict of A. D. 413, appears with such certainty from various authors, that it cannot, with truth, be denied. Compare Seb. Franck, fol. 136, col. 3, with Martin Bellius, page 53. Now the couplet of Prosperus was verified, naipely, that baptism did indeed sanctify the true candidate in some measure, but that all this was perfected by the crown of martyrdom. This was afterwards rendered in German, by Jacob Mehrn- ing, thus: ' ' Was heylligs bringt die Taujfe schon: Solchs gants erfuellet der Martrer chrori. ' ' * Bapt. Hist., 2d part, page 413, ex Prosp. in Epi- gramm. He means to say, that those who were then bap- tized, had to expect martyrdom. We shall there- fore show what persons suffered at this time for the testimony of Jesus Christ, either by virtue of the abovementioned edict, or otherwise. ALBANUS, A PIOUS TEACHER AT MENTZ, WITH OTHERS, MARTYRED FOR THE FAITH, A. D. 424. In A. D. 424, eleven years after the Emperors Honorius and Theodosius had issued their bloody edict against the so-called Anabaptists, a pious teacher, who, intending to spread abroad the name of Jesus Christ, and promulgate the doctrines of the holy Gospel, had come to Mentz, was lamentably slain; as were also some others. Besides other authors, P. J. Twisck describes this, with these words: "When Albanus preached Christ at Mentz, he was martyred, together with others." Chron., Stk book, page 149, col. 2, from Hist. Andr. 143. In English this may be rendered thus: " Sanctify, baptism will indeed ; But the martyr's crown doth all complete.' THE SEVERE THREATENINGS OF THE NESTORIAN EMPEROR THEODOSIUS, AGAINST THE FAITH- FUL TEACHER, CYRIL OF ALEXANDRIA, BECAUSE THE LATTER WOULD NOT ACCEPT THE NESTORIAN ERRORS, A. D. 429. The Emperor Theodosius, not content with hav- ing, together with his co-emperor, Honorius, A. D. 413, threatened the aforesaid Anabaptists with death, seems to have finally been seduced so far as to en- deavor to compel the orthodox believers to assent to the very absurd errors of the Nestorians. Among others, he intended to compel, as one of the chief opponents of said errors, Cyril of Alexandria, the purity and uprightness of whose faith was very con- spicuous. He threatened him with a certain edict (apparently with severe punishment), if he would not desist from his views, or at least accept the doc- trine of Nestorius. Of this we find the following account in the Chronijk van den Ondergang der Tyrannen: "Cyril, a celebrated teacher, strenu- . ously opposed the heresy of Nestorius; but as the Emperor Theodosius, who, in many respects is greatly praised, was somewhat infected with the doctrine of Nestorius, he sent Cyril an edict, se- verely threatening him, if he would not assent to the doctrine of Nestorius. Fifth book, pag. 151, col. 21, from Merula, fol. 352. THE TYRANNY OF THEODOSIUS, BISHOP OF JERUSA- LEM, TOWARD MANY UPRIGHT PEOPLE, BUT IN PARTICULAR, TOWARD A PIOUS TEACHER OF THE CHRISTIAN CHURCH, WHO WAS FIRST SCOURGED AND THEN BEHEADED, A. D. 453. Not only the Emperor Theodosius, who was a secular judge, but also one Theodosius, Bishop of Jerusalem, who ought to have been a spiritual judge, yea, a shepherd and leader of the flock of Jesus Christ, caused no small disturbance among the orthodox, well-meaning, and beloved friends of God. Of Theodosius, the secular Judge and Emperor, we have already spoken; we now speak of Theodo- sius of Jerusalem, who, though only the administra- tion of the spiritual law was committed to him, nevertheless, showed himself not less of a tyrant than the former, oppressing on account of their obedience to God, not only the souls and con- sciences of men, but also their bodies, even unto death. With regard to this, ancient writers furnish us among others, with the following example: That he had a certain pious minister of the church of Christ scourged and beheaded, and after his body had been dragged through the city, he caused it to be thrown before the dogs; simply because the latter, together with other pious Christians, opposed his wickedness. Compare Merulae Tract, fol. 370, with P. f. Twisck, chron. 5th, book, pag. 160, col 1. MARTYRS MIRROR. 193 BENJAMIN, A DEACON OF THE CHURCH OF CHRIST, AFTER SUFFERING MANY TORMENTS FOR THE NAME OF THE LORD JESUS, PUT TO DEATH WITH A KNOTTY STICK IN PERSIA, A. D. 456. This Benjamin was a deacon of the Christian church in Persia, who, when opportunity offered itself, also proclaimed the doctrines of the holy gos- pel to the people, at which Geroranes, the King of Persia, took such offense, that he caused him to be cast into prison, in which he remained without deliverance for two years. After this, a certain ambassador came to the King to transact some state business. Having heard of Benjamin and his dreary confinement, he besought the King to set him free. The King consented, yet on the condi- tion, that the prisoner should not speak to any of his magi or priests of the Christian religion or dis- pute with them. The ambassador promised the King in Benjamin's name that his command should be heeded. But when he came to Benjamin, and admonished him to this, Benjamin answered: "I do not wish to do what you have promised in my name. I can not withold the doctrine of the light of the gospel, which I have received from God, from others, not communicating it to them; for I have learned from the gospel how severelv those will be punished, who bury the talent which has been given them to gain something therewith, in the earth." In the meantime, the King, knowing nothing of the answer which Benjamin had returned to the ambassador gave command to release him from his confinement. Benjamin once more free, ceased not to exhort the people as before, and to set the light ot the holy gospel on the candle-stick. When this had continued for about the space of one year after his liberation from prison, new complaints were brought against him before the King, who had him brought before him, and commanded him to renounce the God whom he served, on pain of bodily punish- ment. Then Benjamin asked the King: "What punishment, beloved King, does he deserve, who deserts and renounces thee and thy government, and submits himself to, and serves another lord ?' ' The King answered: "Such a man deserves punishment on body and property, yea, the severest penalty of death." Benjamin asked again saying: "What punishment does the man deserve who forsakes his God, the Creator of all things, in order to exalt one of his servants as God, and to give to a creature the worship due to God alone ?' ' These words so incensed the King, that he com- manded his guards to sharpen twenty reeds and to thrust them between the flesh and the nails of his fingers and toes. But when the King saw that the pious martyr endured all this with steadfastness, yea, regarded it but very little, he, after other torments, ordered the executioners to prepare a knotty stick, which by cutting away the branches, was made as sharp as a stick of thorns. This he caused to be thrust into the nether part of his body, and then pulled backwards and forwards, until the faithful ser- vant and professor of Christ ended his life under the 13 hands of the executioners, like a defenseless lamb that is led to the slaughter and opens not its mouth. Compare the account of Abr. Mellinus, 2d, book, fol. 260, col. 1, 2, taken from Theod., lib. 5,pag. 38, and Mend, Graec., with the annotation of P. f. Twisck, Chron., 5I/1 book, page 191, col. 1, from Hist. Eccl. Tripart, 2d, part, lib. 1 1 , cap. 33, Hist. Andr. Hondorjf, fol. 20, THE CRUELTY OF THE ARIAN KING, HONORICUS, ALSO CALLED HUNNERICUS, THE SECOND KING OF THE VANDALS, TOWARDS SOME BISHOPS AND ELDERS WHO WOULD NOT SWEAR, AND OTHER CRUELTIES, A. D. 477. A. D. 477, Honoricus, King of the Vandals, an adherent of the Arian sect, arose with great violence against those who would not assent to his views, cruelly persecuting, and lamentably maltreating them. He had honorable women and maidens suspended naked; their bodies burned with torches; their breasts and arms cut off; hot pitch applied to their back, breasts and sides; he also caused them to be drawn up, and heavy stones tied to their feet, etc. When he proposed to many that they should swear an oath, some thought it not contrary to God, but the bishops and elders of the church of Christ would not swear, saying that it was prohibited in the gospel, since Christ says: "Swear not." There- upon they were martyred, or at least severely pun- ished. Those, however, who had been prevailed upon to swear, did not escape free, for, according to ancient writers, he punished both alike; these, because they had sworn contrary to the command of the gospel, and those, because they refused to swear. In the meantime, the distress and misery were so great that scarcely a house could be found that was not filled with wailing and lamentations. After this terrible tyrant had put to death, by these and similar torments, as well as exiled, a countless number, God, after many plagues had been sent upon that country, awfully punished him : worms and lice so gnawed his flesh that his whole body became putrified, one member dropping off after another, so that he was buried piecemeal, thus coming to a hor- rible and not less ignominious end — the evident ven- gance of God for his tyranny against the Christians. Compare P. J. Twisck, Chron., 5th, book, pag. 166, col. 2, with Chron. Carionis,lib. 3, fol. 29. Eccl. Caspar Hedio 3d, part, lib. 2, cap. 18 — 21, 25, 27, Chronol. Leonh. Krantz., lib. 3, fol. 87, 89. Paid. Menda, fol. 381, 382. His tor. Andr., fol. 180. fan. Crespin, fol. 139. NOTE. — It is stated that about this time, until the year 495, and afterwards, there were made in different councils held in Africa five hundred and five laws ( called canons or rules ) , in which among other things it was resolved by the Roman church : 1. "That the children of the Donatists, (namely those Donatists who had renounced the doctrine of Donatus) shall not be re-baptized." 2. "That those 194 MARTYRS MIRROR. GOD'S JUDGMENT ON KING HONORICUS. who say that a child is not to be baptized for the forgiveness of sins, etc., are excommunicated." 3, Act. 23. That the agitation about baptism should be suppressed by military force." Seb. Franck, Chron. der Roomsche Concilien, fol. 48, col. 2-4, etc. note. — From the third article it appears : 1. That at this time there were people who stirred up agi- tation about baptism, that is, infant baptism, for this was now practiced by the Roman church. 2. That these people were suppressed by military assistance or force. What views, besides this article, these people held, or in which manner they were suppressed, we have not been able to ascertain; hence we let this suffice. THE BLOODY OPPRESSION OF THE BELIEVERS, WHICH, IT APPEARS, OCCURRED IN THE TIME OF THE TEACHER, FULGENTIUS, A. D. 498. It appears that at this time the persecution and maytyrization of those who were baptized accord- ing to the ordinance of Christ was still in progress; of which the godfearing teacher Fulgentius makes mention to his cotemporaries. Bapt. Hist., 2d part, page 464, num. 12, from D. Vicec, lib. 3, cap. 3, from Fulgentius, lib de fide ad petrum, cap. 30. "Rest assured of this," he writes, "and doubt not that those who, for the name of Christ are bap- tized in their blood, without which no man shall receive eternal life, that is, who has not previously been converted from his sins through repentance, and faith, and redeemed through the sacrament of faith and repentance, that is, through baptism." When Fulgentius here speaks of those who, for the name of Christ are baptized in the blood, etc., he plainly indicates thereby, that blood was shed then inasmuch as people were baptized with it as it were, that is, such people as he speaks of further on, namely, "who are converted through repentance and faith, and redeemed through the sacrament of faith and repentance, that is, through baptism," etc. However, if to any one the above words of Ful- gentius appear rather too obscure for the purpose in view, we leave him to the free and unrestrained enjoyment of his own judgment. NOTE. — At this time, namely about the close of this century, those who opposed infant baptism were so hated by the Roman church, that in a cer- tain council of Carthage, two persons, whose names we for certain reasons omit, were condemned, because MARTYRS MIRROR. 195 they had denied infant baptism. Bapt. Hist, id, part, page 436, taken from the gth chapter van de Doop gebruykeri der Roomsche Kerke, fol. 460. As to the persons themselves that were condemned, we commit them to God, since our only aim is to show how exceedingly the aforementioned doctrines were hated, and those who defended them, op- pressed, yea, condemned at that time. With this we conclude our account of the martyrs of the fifth century. AN ACCOUNT OF THE HOLY BAPTISM OF THE MARTYRS IN THE SIXTH CENTURY. SUMMARY OF BAPTISM IN THE SIXTH CENTURY. [Shortly after the beginning of this account, Alci- mus is introduced who declares that baptism was prefigured in the suffering of Christ; his testimony, however, in regard to this, is reserved for another place. Cassiodorus follows Alcimus, saying that in bap- tism believers are regenerated to new creatures. He is followed by Fortunatus, who speaks of the virtue and benefit of baptism, saying that those who are regenerated by baptism, become children of God. People who indicate that infant baptism is not in accordance with the holy Scriptures. The council of Ilerda, in Spain, establishes va- rious canons or rules against the Anabaptists and those baptized by them ; forbidding to eat with them. The council of Agathe decrees that all Jews who desire baptism must first be instructed for eight months, with the catechumens. Confession of faith preached to those desiring baptism (see margin as well as column). In the first council of Constantinople it is decreed that the Eunomians and Montanists must first walk for a considerable length of time with the church [brotherhood], hear the holy Scriptures, and shall then, if found faithful, be baptized. Of certain persons termed fanatics, who prevailed upon the imperial councilors, to abolish infant bap- tism. Justus Origelitanus says excellent things with regard to the nature and efficacy of baptism. One Peter, and his companion Zoroaras defend Anabaptism. An account, from Gregory, of certain Jews, some of whom were baptized on Easter, others on Whit- suntide, after previous instruction. Vincentius shows that it was customary to re- nounce, before baptism, all pomp, and the works of Satan. Of the white robes put on the newly baptized, and the gifts it was customary to present to them. How Brunechildis, the daughter of Arthanagil- dus, was rebaptized. Of Euthimius, who entertained some that had been baptized, forty days; and how he admonished them. Touching a certain prayer pronounced over the candidates, containing very beautiful sentiments re- specting the dignity and benefit of baptism. It is held that Theophilus Alexandrinus differs from the Roman church, in regard to holy baptism and the holy Supper. The followers of Donatus again cited, and ex- cused in various things. Christian novices, before baptism, divided in two classes. Statements with regard to the corruption of the writings of the ancients; yet that on the subject of baptism authentic testimonies still remain. With this we have abbreviated and concluded this century.] Although in the sixth century, Roman darkness, as regards the corruption of divine worship, began to arise more and more, and the divine and evan- gelical truth necessarily had to sink out of sight at times, inasmuch as the Roman Bishop and others, who held with him, began, as it were, with the black smoke of manifold superstitions, shamefully and lamentably to darken the bright and transpar- ent commands of Christ, as baptism, the holy Sup- per, the command not to swear, and others ; so that baptism on faith was converted into infant baptism, the Lord's Supper into a superstitious mass, the command not to swear, into a permission to swear, and other articles also greatly corrupted; yet in the meantime nevertheless, there were people, yea emi- nent persons, and even such, at times, as (living in quiet as they did) were reckoned to belong to the Roman church, through whom the aforesaid dark- ness was illuminated, the superstitions removed, and the pure truth of the holy Gospel brought to light as a brightly shining sun ; inasmuch as they, oppos- ing infant baptism, recommended baptism upon faith ; abolishing the mass or transubstantiation, taught the simple Supper of Jesus Christ; rejecting, according to the doctrine of Christ and James, oaths and swearing, commanded the people not to use oaths, or to swear at all. • But it would require too much time to treat on, and show, all these things; hence we shall follow the custom we adopted in the beginning, and speak principally of baptism, > showing briefly, by whom and in what manner the same was practiced accord- ing to the rule of Christ and the usage of his apos- tles, and confirmed by doctrine or example. Alcimus writes {lib. 1, de Orig. Mundi) in the 6th Cent. Magdeburg., fol. 112, concerning the doctrine of baptism: "That baptism is prefigured in the suffering of Christ. ' ' Thereupon follows a cer- tain verse from Alcimus, in which baptism is com- pared to the water which flowed from Christ's side, and to the blood of the martyrs; of which, however, we will not speak further at present, as we intend to reserve it for a place where it will be more to the purpose. Jacob Mehrning also notices this verse in Bapt. Hist., page 467. A. D. 508. — Or at the time of the Emperor An- astasius, surnamed Flavius Valerius, the highly en- lightened and gifted Cassiodorus, is stated to have 196 MARTYRS MIRROR. lived and written, who says with regard to baptism (.on Cant., cap. 7), "that it is a divine fountain, in which believers are regenerated to new creatures." /. M., Bapt. Hist., page 467. What else is this, than what our Savior himself says (Mark 16: 16), that believers must be baptized; and (John 3:5), that one must be born again of water and of the Spirit; which accords with the words of Paul (Tit. 3:5), where he calls baptism the washing of regeneration, because, believers, when they are baptized, must forsake the old life, and be regenerated into a new life. Rom. 6:4. Cassiodorus, on Cant., cap. 4, teaches {Bapt. Hist., page 468), That all believers shall (or must) be baptized. "There can be," he says, "no be- liever without the washing of baptism (that is, no true believer, who can stand before God and his word, without baptism ; for he who commanded faith, also commanded baptism). Again, in cap. 7 : " No one can enter the church, who has not previously been washed with the water of baptism, and made to drink of the fountain of wholesome doctrine. This well agrees with the words of the apostles, who thus testifies of himself and of the Corinthian church: "For by one Spirit we are all baptized into one body .... and have been all made to drink into one Spirit." 1 Cor. 12: 13. By this, the apostle (like Cassiodorus) in- dicates that all who are true members of the church of Jesus Christ, must have communion in two things: First, they must have been made one body with each other by baptism. Secondly, they must have been made to drink into the Spirit, or the doctrine of the divine word; which, as every intel- ligent person knows, are things that cannot be complied with by infants, but only by adult and intellgent persons. Cassiodorus, on Ps. 23 {page 469), says: "The water of refreshing is the washing of baptism, in which divine gifts are poured upon the souls that have become barren through the withering influence of sin, that they may bring forth good fruits." Again: "The souls of the elect (or of the bap- tized) have, in baptism, forsaken the corruption of the old man, and are renewed in Christ." Again : "As the people (of Israel) were preserved by the Red Sea, in which Pharaoh perished, even so, the church of the heathen, has been redeemed, through baptism, from the bondage of the devil, and brought into the true promised land, the liberty of the Gospel; and thus she (that is the church of the heathen) who was formerly a handmaid of iniq- uity, has now become the friend of Christ, and been washed, through baptism, from the filth of sin." Beloved reader, attentively consider the last three passages of Cassiodorus, and you shall find that they, in every particular, indicate that the baptism of which he speaks, is not at all infant baptism, but such a baptism as Christ commanded to be admin- istered upon faith; for, when he says, in the first passage, that in (or through) the water of baptism, divine gifts are poured upon the souls that have be- come barren through the withering influence of sin, that they may bring forth good fruits, he certainly thereby indicates that he speaks of such candidates as had previously become barren through the with- ering influence of sin, and to whom gifts were now imparted in (or through) baptism (namely, by God, for the strengthening of their faith), that they might bi'ing forth good fruits, which, as every one knows, can be done by none but adult and virtuous persons. By the second passage, in which he says, that the souls of the elect (or of the baptized) have forsaken, in baptism, the corruption of the old man, and are renewed in Christ, he again indicates that the per- sons of whom he speaks, had lived, before baptism, in the corruption of the old man, wherefore it was necessary for them to forsake it in baptism, and, by a pious life, to be renewed henceforth in Christ; but how this applies to infants, may be judged. We now come to the third passage, in which he speaks of the passage of the people of Israel through the Red Sea. He compares the Israelites to those who, having been converted from heathenism, were baptized ; the Red Sea, by which the people of Israel were delivered, he compares to baptism, through which those who had been converted from heathenism, had obtained their redemption, accord- ing to the soul, depending on the merits of Jesus Christ; Pharaoh, who was drowned with his people in the Red Sea, he compares to the bondage of the devil, from which believers are redeemed in bap- tism, through the grace of the Son of God; the entrance of Israel into the land of Canaan, he com- pares to the entrance of believing, baptized Chris- tians into the true promised land— the liberty of the Gospel. Finally he says, in the same passage: ' ' Thus she who was formerly a handmaid of iniq- uity, has now become a friend of Christ, and been washed from the filth of sin." All these things militate so clearly against infant baptism, and confirm baptism upon faith, according to the ordinance of Christ, that it seems unnecessary to me, to add anything further respecting Cassio- dorus. The impartial will judge aright. About A. D. 515. — Or properly after Cassiodo- rus, is placed, in the History of the Holy Baptism, the wise, but as it appears, excessively accused Fortunatus; from whose writings the author of said history adduces several passages, respecting which he makes the following annotation in the margin: ' ' All the preceding commendations must be under- stood as referring solely to the true baptism of Christ, which is received as he has ordained it, and which consists in the word, Spirit, and water, and is obtained in (or upon) faith; and not as relating to any self- invented infant baptism." He then shows, page 468 in his account, what Fortunatus himself writes concerning it, saying: "Of the virtue and benefit of baptism, Fortunatus teaches {lib. 10 in Expos. Orat. Dom.): Man, when regenerated by baptism, becomes a child of God, who previously, through transgression, belonged to his enemy, and was lost." "Man, before bap- tism," he further says, "is described as being car- nal, but after baptism, as being spiritual." In a letter of the orientals to Symmachus, it is written: "Christ our Savior has taken away, on the cross, our handwriting, that we might hencefor- ward, after the washing of regeneration (that is, MARTYRS MIRROR. 197 baptism) be no longer subject to the sins of our wickedness. ' ' These passages pertain only to adults, or at least to such as are possessed of understanding, but in no wise to those who have attained to neither years nor understanding; for it certainly means some- thing, to be regenerated by baptism, yea, to be made a child of God, which Fortunatus, in the first instance, so expressly confesses. Touching the regeneration of water and the Spirit, Christ did not command it to the unintelligent, but to a master of Israel, John 3:5; and of those who had put on Christ, through baptism, the apostle says: that by faith they became the children of God. Gal. 3 : 26, 27. Thus also it is a matter of moment, to be carnal before baptism, and spiritual after baptism, which he nevertheless adds: For, beloved reader, what is it to be carnal, but to live after the lusts of the flesh ? This, says our author, is done before baptism; hence it is also evident that he speaks of a baptism before the reception of which one can live after the flesh. What, on the other hand, is it to be spiritual, but to live after the inclination of the spirit ? that is, according to the rule which agrees with the spirit, and the word of God ; but this, he states, is done after baptism; hence it follows that the baptism of which he treats, is of such a nature, that he who has received it, can live after the Spirit. But how can these two things, namely, to live after the flesh before baptism, and after the Spirit after baptism, apply to infants, of this he that has experience may judge. That which is written to Symmachus, in the letter of the orientals, is of the same nature; for there it is said of regenerated baptized persons that after the washing of regeneration, that is, after bap- tism, they are no longer subject to the sins of wick- edness; which sufficiently indicates that he speaks of such people as are subject, before baptism, that is, before they are baptized, to the sins of wicked- ness, but from which they are freed after baptism, through the grace of God and a holy purpose. Cer- tainly, infants differ widely from this. A. D. 520. — That at this time, and thence for- ward, there were persons who not only taught bap- tism upon faith as ordained by Christ, but who also, now and then, opposed infant baptism ; this is unanimously maintained by the well-tried Jacob Mehrning, scholar of the holy Scriptures, and the very learned Montanus, in these words : ' ' Neverthe- less, as truth cannot remain suppressed, some were found, in the course of time, who, seeing that infant baptism did not accord with the holy Scriptures, dared candidly confess this. Of such there were many. A. D. 520, and from that time forward in this century, for several years in succession, as may clearly be gathered from the fourth canon of the council of Gerunda, in Spain, held the aforemen- tioned year, in which it was decreed concerning catechumens, that they should be baptized on Eas- ter and on Whitsuntide; but in case of feebleness or sickness, also on other days. From Cent. Magdeb. , Cent. 6, cap. 9, de Synodi. For, that those who were born of Christian par- ents, and had been brought up from their youth, in the Christian religion, were reckoned among the catechumens, is evident from the example of Am- brose, and his hrother, Satyrus, sons of the Chris- tian parents Symmachus and Marcellina, as may be seen in the oration of Ambrose, on the death of Satyrus; and it is further confirmed by the exam- ple of Theodosius, Ambrose, Jerome, Basil, M. Au- gustine himself, his natural son Adeodatus, and Alipius; who though born of Christian parents, as already stated, were nevertheless reckoned among the catechumens, till the day after previous instruc- tion, they were baptized. Bapt. Hist., page 480. H. Mont. Nietigh., pages 79, 80. Perhaps some one may think, in which of the preceding words is infant baptism spoken against ? which is nevertheless so distinctly asserted by Jacob Mehrning and H. Montanus. We reply, that they do not express it in formal words, but indicate it by the circumstances which they adduce. For, when they, in the first place, speak of the fourth canon of the council of Gerunda, in Spain, in which it was decreed that catechumens should be baptized on Easter and on Whitsuntide, they thereby indicate that the baptism of new-born infants cannot have been practiced there, because infants are born not only on Easter and Whitsuntide, but throughout the whole year; and in another place it is stated that not only no catechumens, but no one else, should be baptized at any other time than Easter and Whitsuntide. In the second place, when they declare that by the catechumens here spoken of, there are to be understood not only such youths, or scholars, as were of heathen descent, but also those born of Christian parents, as is proved by the example of Ambrose, Satyrus, &c, it shows that many Chris- tians, at that time, left their children unbaptized till they, after sufficient instruction, as was given to the catechumens, were baptized of their own accord, on either of the two feasts, Easter or Whitsuntide. Sebastian Franck calls the catechumens, of whom the aforementioned council speaks, scholars of the faith, and relates the decree of said council, as well as the time when the same was held, on this wise: ' ' The council of Gerunda, held in the seventh year ofKingTheodoric, passed, among nine decrees, also this: That the catechumens, that is, the scholars in the faith, should be baptized only on Easter and Whitsuntide, except imminent death should require it otherwise." Chron. Rom. Concil., fol. 73, col. 1. About A. D. 525. — Or in the 15th year of Theo- doric, King of France, those of the Roman church again found themselves in great embarrassment with regard to the so-called Anabaptists. The matter rose to such a pitch that it was thought well to as- semble a council against them, as had been done by Pope Felix, A. D. 487, at Rome. Accordingly, about A. D. 525, the second council against the Anabaptists was convened, not at Rome, as the first, but at Ilerda, in Spain; to which there assem- bled, as was usually the case, many of the bitterest papistic bishops — in order to extirpate, or at least check, the heresy, as it was called — who made a 198 MARTYRS MIRROR. number of rules and laws, not only against the Ana- baptists, but also against those who, having sepa- rated from the Roman church, had been rebaptized by them; of which rules, among others, the follow- ing are noted: Canon 9. ' ' Concerning those who through trans- gression have been rebaptized, and have fallen with- out necessity, it is our will, that the statutes of the Nicene synod be observed respecting them, which are considered to have been passed for such offend- ers: that they shall pray for seven years among the catechumens, and two years among the catholics, and then," &c. Canon 14. " Godly believers shall not eat with the rebaptized. Bapt. Hist., pages 477, 478, from the 6th Cent. Magd.. cap. 9, fol. 240, ex Decret. Synod, Ilerdensis. The 13th canon of this synod, also given in the same place, we suspect, has been misquoted; how- ever, as it does not apply here, we leave it in its own merit. That the 14th canon, however, which speaks only of the rebaptized, concerns the so-called Anabap- tists, appears from the annotation of Sebastian Franck, ofWordens, in part 3 of his Chronijk, fol. 73, col. 1, who translates this canon thus: "The clergy and believers shall not partake of meals with the Anabaptists. ' ' From this it can be seen in what detestation, yea, abhorrence, the so-called Anabaptists in the time past, were held by the Romanists, inasmuch as they were not considered worthy to eat with, even as once the Samaritans, publicans, and sinners had been regarded by the Jews. We will not investigate minutely, whether the so- called Anabaptists of that time held the same views, in regard to every article, with those who, at the present day, are designated by that name; nor will we, if perhaps in some points they did not teach aright, or were not fully enlightened, defend, much less, praise them ; it suffices us, that they, besides other good and wholesome articles, mentioned by us in another place, held this in common with the Anabaptists of the present day, namely: That they did not approve of the baptism which by the Roman- ists is administered to infants, but rejected it, so that they baptized, or, at? least, baptized aright at first, those who, having come to adult years, em- braced their faith. It also is praiseworthy in them, that they, not- withstanding the anathema of the Pope and the councils, yea, regardless of persecution, suffering, and death, as shall be shown in the proper place, maintained and manfully defended their views. We know of nothing further that we could say of them, from authentic writers, but will commend them, as well as ourselves, to God and his grace. As regards the manner in which they were proceeded against, in subsequent times, as well as how they conducted themselves herein, we shall show in the proper time and place. About A. D. 530. — D. Joseph Vicecomes, in his treatise records {Bapt. Hist., page 482), the follow- ing testimonies from the sixth century. Of the decree of the Christians, at Agathe, about A. D. 530, he says, lib. 3, cap. 1: "The council of Agathe, cap. 13, says: It is the will of all the church, that on the eighth day before Easter, the confession of faith be preached publicly in the church to those desiring baptism."* We do not especially favor the decrees of coun- cils; yet, when they agree with the word of God, we accept them, not because men have uttered them, but because they have been pronounced al- ready in the word of God. Thus, when it is said of all the churches which existed at that time, that it was their will that the confession of faith should be publicly preached on the eighth day before Easter; and also that it was added, how and to whom it was to be preached, namely, before those desiring bap- tism, we find not only that it well accords with the word of God, Mark 16: 15, 16, but, moreover, that not only a few individuals, but all the churches, namely, those which dissented from the church of Rome, held that view, namely, to baptize after pre- vious instruction. In the second place, when it is said here, that the confession of faith should be preached to those de- siring baptism (that is, not to infants), it clearly follows that the candidates here spoken of, had themselves to desire baptism, yea, that they them- selves had to profess the confession of faith preached to them, else there would have been no reason to preach it to them. Vicecomes {lib. 2, cap. 2, page 483), quotes the following words from the *]th chapter of the first council of Constantinople : "As many of the Euno- mians and Montanists as desire to embrace the faith, we receive, as we do the Grecians; on the first day we instruct them in Christianity, on the second day we receive them as disciples, and on the third day we bless them (or require them to renounce Satan) ; and thus we instruct them, taking care that they walk in the church for a considerable time, and hear the holy Scriptures, and then, and not before, if they are found upright, we baptize them. This first council of Constantinople is placed, ac- cording to the order of D. f. Vicecomes, in Bapt. Hist., immediately after the council of Agathe, held about A. D. 530; and although we have long searched for it, we have not been able to ascertain the correct date of it; hence we make no change in the order. After this, Vicecomes places the sixth council of Constantinople, in which several things illustrating the point we have in view respecting baptism upon faith are presented; but since we find from other writers, that said council was not held in this cen- tury, but many years after, Vicecomes having greatly erred in this, we will not proceed further with it here, but reserve our account of it for the proper time and place. We therefore turn to what is quoted in the jt/i chapter of the first council of Constantinople, where it is said in regard to those of the Eunomians and Montanists who should de- * Touching the Jews who embraced the faith, this rule was established: "A Jew shall be tried for eight months among the scholars of the faith, and then, if he assents to it, be baptized." Seb. Franck, Chron., Rom. Cone, fol. 72, col. 3. MARTYRS MIRROR. 199 sire to unite with that church, that they should not be baptized until they had been instructed one, two, or three days, yea, had walked for a considerable time in the church, and heard the holy Scriptures. Take this matter, as you may, and it indicates that the Constantinopolitan teachers recognized no other baptism than that administered in their own church, namely, after previous instruction; notwith- standing the Eunomians and Montanists might have alleged that they had been baptized in their infancy; yet this was regarded as useless and of no value. About A. D. 538. — It is recorded that at the time of Justin and Justinian, the Roman Emperors, there were people, termed fanatics by their opponents, who brought over to them and persuaded the im- perial councilors and ministers, that infant baptism should be abolished; against which the aforemen- tioned Emperors set themselves to prevent it. Con- cerning this, Jacob Mehrning, in Bapt. Hist., page 487, says: "M. Rulichius, page 249, from whom M. Glaneus quotes this, acknowledges {page 627) that at that time there came forth many strange fanatics (he calls them fanatics, though they were far more pious teachers and Christians than Rulich- ius and Glaneus, and reproved, from the ordinance of the baptism of Christ, the encroaching abuses of infant baptism) who prevailed on and persuaded the imperial councilors and ministers, that infant bap- tism should be abolished. But Justin, and other Emperors would prevent the same by their authority and interdiction." He then relates, from the constitutions [laws] of the Emperors, Justin and Justinian, in what the interdiction, or, at least, the decree, ordained by these Emperors respecting this matter, consisted; from which it can be seen, that not only was infant baptism rejected and contemned by those contempt- uously called fanatics, but that even by the adher- ents of the Roman church it was not looked upon as a command, but merely as a matter which was permitted; though at other times again, through the decrees of popes and councils, it exceedingly pre- vailed. In the meantime, it is gratifying to us, that even our opponents, who were strenuous advocates of infant baptism, I mean M. Rulichius and M. Glan- eus, confess that also at that time (about A. D. 538), there were persons who sought to abolish infant baptism; from which it appears that the truth of baptism upon faith could not be suppressed to such an extent that it did not, according to opportunity, manage to raise its head; and that, on the other hand, the error of infant baptism did not triumph to such a degree that it did not have its opponents when opportunity offered. Thus blooms the rose among thorns, Cant. 2:2. God remains faithful to his promises, Ps. 33:4. Christ is with his church even unto the end of the world, Matt. 28 : 20. About A. D. 542. — Justus Origelitanus says (in Cant., Bapt. Hist., page 469): "They that are baptized in the name of Christ, are filled with the Holy Ghost." Doubtless, this has reference to Acts 2 : 37, 38, where Peter says to those who inquired what they must do to be saved: "Repent, and be baptized every one of you, in the name of Jesus Christ .... and ye shall receive the gift of the Holy Ghost;" which certainly was not spoken to infants. Again: ' ' The fair church of Christ, ' ' says Justus, ' ' is cleansed by the washing of water (that is, by baptism)." Thus also Paul speaks, Eph. 5 : 26, saying that Christ has cleansed his church with ' ' the washing of water by the word;" whereby he indicates that the believers of whom he speaks were cleansed not only with the washing of water (that is, baptism), but also by the word, that is, the doctrine of the Gospel; upon which passages Justus has based his declaration, though he, for the sake of being brief, it seems, is silent about the word. Again: "They have ascended," he says, "from the washing of water, when they, having received the forgiveness of sins by baptism, have increased in Christ." His speaking here of ascending, that is, climbing up from, the washing of water, and of increasing in Christ, clearly shows that he does not speak of in- fants, but of persons who have the ability to climb up from the washing of water, and to increase in Christ, which is peculiar to believers only. He then gives some additional testimony, in the same place, corroborative of the point we have in view; but as it is expressed in almost the same lan- guage as that quoted above, we pass it by, so as not to repeat the matter. About A. D. 545. — Or immediately after Justus Origelitanus, Olympiodorus is placed, who speaking of baptism, says: "The spiritual birth, which is effected by the washing of regeneration, resembles the death (of Christ) in that those who are regener- ated, in this divine washing, are buried with Christ in baptism." Bapt. Hist., 469, from Olympiodor., in Eccles., cap. 3.* Certainly, this is clearly following, though in other words, that which the apostle presents to the consid- eration of the believing Romans (Rom. 6:3), where he asks them whether they knew not that they all who were baptized into Jesus Christ, were baptized into his death; that like as Christ was raised up from the dead by the glory of the Father, even so they also should walk in newness of life. We need not say anything further in regard to this, since the mat- ter as to what persons and what baptism are here spoken of, is self-evident. About A. D. 548. — Or 550, it is related, that one Peter, as well as one Zoroaras defended Anabap- tism; but as to how and in what manner it was done, whether they rejected infant baptism, or whether they recognized no other baptism than that upon faith and administered in their own church, or otherwise, of this I find no other ac- count than that recorded in Bapt. Hist., page 472, from Nicephorus, where it is said: "Nicephorus writes (lib. 17, cap. 9): Peter, Bishop of Apamea * Olympiodorus (in Eccles., cap. 9), says: "Through the wash- ing of regeneration white robes are also given us, which doubtless remain clean as long as we refrain from the evil of sin." Bapt. Hist., page 47 4. 200 MARTYRS MIRROR. in Spain, and Zoroaras, a Syrian monk, defended Anabaptism."* But if these men have erred in other respects per- haps, which in that dark age could very easily have been the case, we would not justify it; it suffices us that they, as regards this article, dared oppose the common doctrine of the Roman church ; which could not have been done without peril of life, or, at least, not without reaping calumny and obloquy. About A. D. 551. — That it was customary at this time, to baptize on Easter and Whitsuntide, is re- corded from Gregory, who says that several Jews were baptized on Easter, and several on Whitsun- tide. Bapt. Hist., page 472, from Gregor., lib. 5, Hist. cap. 11. That this cuatom of baptizing on Easter and Whit- suntide, pertained only to believing penitents, and in no wise to children, we have 'previously sufficiently shown; to which we refer the reader. But to remove all doubt, mention is also made in the same place, in the History of Holy Baptism, of the preaching or doctrine of faith which it was then customary to pre- sent to the novices, who were to be baptized. As an example of this is adduced the wife of Sigibert, who, having been rightly instructed in the faith through such holy preaching, was ultimately baptized. Bapt. Hist., page 472, from Greg. Turon., lib. 4, cap. 26. About A. D. 553.— When, as it appears, the good old custom of renouncing and forsaking Satan, which was wont to be done publicly at baptism, in connec- tion with the confession of faith, began to cease, or, at least, fall into neglect, it was revived and again brought to remembrance, by the teacher Vincent ;f concerning which the following observation is found in Bapt. Hist., page 473, from Vine, lib. 21, cap. 6: "It was the custom, to renounce (that is, forsake), before baptism, all pomp and the works of the devil, which can certainly not be done by children. ' ' About A. D. 556. — At this time white robes were put on the newly baptized, after baptism. Thus, Gregory Turon {lib. 5, cap. 11), says — thatatAver- nio five hundred Jews were baptized at once, and then went their way, clothed in white robes. Gifts were also presented to the baptized; thus, Guentheramus gave presents to Clotharius, when the latter had been baptized. Bapt. Hist. , p. 484, from Gregor. Turon., lib. 10, cap. 27. This putting on of the white robes after baptism, signified that the newly- baptized, having put off the garment of sin, must henceforth be clothed in the clean white robe of true righteousness and holiness; to which applies Eccl. 9:8: "Let thy garments be always white; " and Rev. 3:4: "They shall walk in white;" also, Rev. 19:8: "And to her was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteous- ness of saints." As to the gifts presented to the newly-baptized, this indicated that God thus imparts his heavenly gifts and blessings to them; as Peter said to those * P. J. Twisck, it appears, makes mention of this Peter, for the year 586, as we have also noted for that year. t This Vincent is to be distinguished from Vincent Victor, who is spoken of in another place. whom he exhorted to be baptized : ' ' And ye shall receive the gift of the Holy Ghost," Acts 2 : 38. However, if it should be, that with this putting on of white robes, and giving of presents, there was coupled any superstition (of which, however, we are not aware,), we would not commend, but rather speak against it. What we have in view here, is simply this, that such ceremonies were not, and could not be, performed with infants, inasmuch as the latter are too weak in understanding to compre- hend, as well as in ability to perform, the same. Hence it follows, that such baptism, at that day, was not administered to infants, but to adult, rea- sonable, and believing persons. About A. D. 560. — It is stated, from Adon. Aetat. 4, and Turon., lib 4, cap. 26, that Brune- childis, the daughter of Arthanagild, had been bap- tized, probably in her infancy, by the Arians, but that subsequently, having been married to Sigibert, she was rebaptized in the name of the Holy Trinity. This is related more fully by J. Mehrning, in Bapt. Hist., p. 475. But whether Brunechildis contin- ued in the true footsteps of the faith, after her re- baptism, of this we have no account; it suffices us to know that having been baptized, probably in infancy, by the Arians, she was afterwards, in adult age, rebaptized, or, at least, baptized aright, upon confession of faith; the first baptism having no foun- dation. About A. D. 562. — Joseph Vicecomes {lib. 5, cap. 53), quotes Cyril Monachus, in the life of the Patriarch, Enthymius as follows : ' ' When he had en- tertained for forty days, several persons that had been baptized, had admonished, and diligently instructed them in godliness, and inculcated in them, in vari- ous ways, the things necessary to their salvation, he let them depart in peace. ' ' Bapt. Hist. , page 484. In what place and manner, and under what cir- cumstances, the aforementioned persons were bap- tized, is not stated; hence we must be content with what is shown, from which we can infer that those persons were baptized upon faith, seeing they were yet confirmed, after baptism, in the doctrine of faith and godliness; and thus it follows that the custom of baptizing upon faith was practiced at the place where this occurred. About A. D. 570. — Vicecomes {lib. 4, cap. 12), quotes, from Severus Alexandrinus, a certain prayer, which it was customary, at that time, for the teacher to pronounce over those who were baptized: "O God! take out from them the old man, which de- stroys himself through the lusts of error, and clothe them with the new man, which is daily renewed in thy knowledge." Again {lib. 5, cap. 27): "O Lord God! who hast imputed unto us redemption through Christ, and through the water, in the Holy Ghost, hast given to these thy servants, regeneration; thou, O Lord, who lovest light, confirm and uphold them in holiness, that they, illuminated by the light of thy grace, and standing before thy table, may be made worthy of thy eternal salvation. ' ' In chap. 38 he relates how the candidates, immedi- ately after baptism, were brought to the holy Supper, and crowned with wreaths, and how the teacher then MARTYRS MIRROR. 201 addressed them, exhorting them to joy and holiness of life, saying: "Dear brethren, sing a hymn of praise unto the Son of the Lord over all, who has crowned you with royal crowns. You have now, my beloved, received unfading crowns from the waters of Jordan, through the power of the Holy Ghost. Dear brethren, ye have put on to-day the glory of the baptism of the heavenly Adam. ' ' He finally adds the wish addressed by the teacher to God, saying: "The holy God give you holiness with this seal wherewith you are sealed, and mark you with the ring of a sweet-smelling anointing, by this baptism wherewith you are baptized; may he make you worthy of his kingdom, and crown you, instead of this perishable crown, with the crown of righteousness and every good work. ' ' Having quoted this much, Jacob Mehrning says : "All this is utterly inapplicable to infant baptism." Bapt. Hist. , page 486. Same year as above. — It is stated that about this time there also lived Theophilus Alexandrinus, who, it appears, held views entirely different from those of the Roman church, with regard to baptism as well as to the holy Supper; so that he wrote against the manifold adjurations which were wont to be con- nected with the consecrating of the baptismal water, as also against transubstantiation or the essential change of the bread into the body of Christ, as follows: "A false Christian (namely, one who deems adjura- tions over the baptismal water necessary), does not consider that the water, in holy baptism, is sanctified by the word of God (which was wont to be spoken to the candidates who confessed the faith), and the ad- vent of the Holy Ghost ; and that the bread of the Lord, by which the body of our Savior is signified, and which we break for our sanctification, is conse- crated through invocation of the Lord." Observe, he does not say, transubstantiated, but consecrated* See Bapt. Hist. , page 486, from D. J. Vicecomes, lib. 1, cap.\\. A. D. 586. — Long since, namely, for the year 317, we cited Donatus, and showed, according to Seb. Franck, Chron. Rom. Kill. , letter D. , that he was a very learned Bishop of Carthage, a native of Numidia, and that he taught that the Pope and his adherents did not have a Christian church, and, con- sequently, no true baptism ; and hence held that those who had been baptized in the Roman church, needed to be rebaptized, saying that there was only one church, one baptism, one faith, one Gospel, and that no children should be baptized, but only believ- ing adults who desired baptism. At first almost all Africa adhered to him. See the place indicated above. This doctrine, however, did not die with him, seeing mention is made of his followers much later (namely A. D. 586), that they at that time, under the lead- ership of one Peter, Bishop of Apamia, rebaptized those who had been baptized by the orthodox (or Catholic) church. See concerning this, P. J. Twisck, Chron., 6th book, page 201, col. 1, from Greg. lib. *What he says about the water of baptism, is somewhat obscure, and hence every one may judge for himself; but that which he re- marks about the bread of the Supper, is clearer. 8, Merul, fol. 446. Also our account for the year 548. Note. — The followers of Donatus, of whom we speak here, have of old been severely accused by their opponents of gross errors, tyranny, &c. , but are acquitted thereof by other celebrated authors. Nevertheless, we would not accept them in every respect, but only in those of their teachings which are good and true. H. Bullinger compares them throughout to the Anabaptists, or as he calls them Baptists, saying: ' ' Here our Baptists again disclose their ignorance, when they teach that no one should be compelled to that which is good, or to the faith;" and, contin- uing, he says: "They resemble the ancient Baptists, the Donatists, in every respect." "These," he writes further, "were of the opinion, that heretics should be allowed to live without restraint and with impunity in their faith ; ' ' that is, without persecu- tion or blood shedding. They were opposed by Au- gustine. H. Bulling., lib. 5, fol. 216, 222.* As to the accusations formerly brought against their faith as well as their life, these have been refuted by several prominent authors. ' ' It would be desira- ble," writes P. J. Twisck, "if we ourselves had their writings, doctrines, and deeds; for, if it is true, that they resemble the Baptists in every respect, and are not willing that any one should be compelled in mat- ters of faith." It is therefore sufficiently, as Bul- linger-says, evident, that they were unjustly accused. Chron., $th book, page 147, col. 2. This is more fully spoken of in the account for the year 317. About A. D. 600. — We will now bring the history of baptism in the sixth century to a close. We would adduce more writers in confirmation of said matter, but we fear that many authors of that time did not write faithfully and uprightly; besides, that many of their descendants, in order to give color to infant baptism and similar doctrines, appear to have cor- rupted their writings, of which many excellent men have complained. Jacob Mehrning, in his Indachtigmacckinge over het Doopsel, of the 6th century, says : ' ' Thus the Centicriatores Magdeburgenses, also the two doc- tors, Calixtus and Brandanus Detrius, in their dis- putations about baptism, must themselves confess that in this century, and much longer, the Christian novices were divided into two classes, as in the prim- itive church, which observed a distinction between the catechumens and believing applicants for bap- tism, or the "elect," as they were called by the ancients. But continuing, he writes the following concerning the corruption of the writings of the true teachers: "Here must also be taken into consideration, that which the Centuriatores Magdeburgenses, Dr. Ca- lixtus, Dr. Meysner, Dr. Johan Gerhard, Dr. Guil. Perkins, in Ementito Catholicismo, and many others so frequently complain of, namely, that the writings of the fathers and the primitive teachers of the church, have been so amazingly abused, in manifold ways, corrupted, interpolated and mutilated. Pray, *The writings of Bullinger against the said people fully explained elsewhere. 202 MARTYRS MIRROR. who indeed will be our surety, that Augustine and others of the fathers have written and taught about infant baptism, all that is ascribed to them. However, the fathers and teachers of the church, whose writings are extant; constitute but a very small part of the whole number. Were the writings, books and testimonies of the countless hundreds and thousands of other teachers of the church, bishops, and laymen experienced in the word of God, who have written, preached, taught, and spoken against it, in various parts of the wide world, to come to light, and could we also have the original manu- scripts of the fathers, namely, those who have writ- ten against infant baptism, and compare them to- gether, we would be astonished to see how faithfully the truth has been maintained in all ages, but also, how it has been suppressed by the innovators of baptism (that is, those who baptized infants). Yet, however mutilated and corrupted the writings of the fathers as we now have them, are, there are never- theless to be found in them many very excellent testimonies respecting Christ's true ordinance of baptism, and very confused ones as regards infant baptism ; for which we owe special thanks to God, and to him only, who thereby mightily confirms us in the truth. Bapt. Hist., 2d part, pages 481, 482. Thus, not we, but those who have unfaithfully dealt with the writings of the fathers, are the cause that we must here close our account of the baptism of this time; however, in some of the following cen- turies, where we meet with more authentic writers, we shall be able to explain and amplify this more conclusively. AN ACCOUNT OF THOSE WHO SUFFERED IN THE SXTH CENTURY. SUMMARY OF THE MARTYRS OF THE SIXTH CENTURY. [The verse of Alcimus, reserved in the preceding account of baptism in this century, is now adduced, as the first proof of the martyrization of this time, and circumstantially explained. Mention is made of various severe persecutions that occurred about this time, of which fifteen are enumerated ; it is also shown in what kingdoms, principalities, or countries they took place, as well as who the tyrants were by whom all this was com- mitted against the Christian believers. An explanation that it is hardly credible, that all the countries in which the aforementioned fifteen persecutions occurred, were subject to the Roman See; which is amplified, and its signification shown. Arnold, a teacher of the Gospel, martyred in a forest, in France, and buried by his wife, presented as a pious martyr in the year 511. In the margin (in connection with Arnold) a severe persecution in Arabia, A. D. 520, is spoken of; what inference may be drawn from it. The oppression of the church and the servants of God, under Granus, son of the King of France, is noticed, for the year 562; then, in the margin, men- tion is made of forty Christian peasants, who suffered under the Longobards; however, for certain reasons, they are not absolutely accepted. After this, for the year 566, other forty persons are mentioned, the most of whom were put to death with the sword, because they would not commit idolatry, or forsake Christ; in the margin an expla- nation is given with reference to this, and they are recognized by us as true martyrs. Golauduch, a Christian woman of Persia, put to death, by the Persian Priests, A. D. 598. Some remarks respecting the time in which Eva- grius lived, who has recorded the last mentioned instance of martyrdom.] Here will be the proper place to sing, with mourn - ful voice, the blood-red verse of Alcimus, mentioned by us on a former occasion; as the author of the history of holy baptism places Alcimus at the very beginning of this century, which arrangement meets our approbation.. With regard to the oppression of the Christians of his time, he expresses, in the Ger- man language, as a song of mourning, the follow- ing lines: Der Kriegsknecht stack in Christi Seit; Wasser sprang aus der Wunden weit: Den Vcelkern das die Tauff bedeut; Der Martrer Blut audi so fleuszt heut. The soldier pierced the Savior's side: There gusheth forth the wat'ry flood, A sign* of the baptismal rite; Thus flows to-day the martyrs' blood. The question now is, what Alcimus meant to say by this verse. He treats of two things: 1. of Bap- tism; 2. of Martyrdom, comparing thereto the water that flowed from Christ's side, when a soldier had pierced it with a spear. I. Of Baptism.— -Of this we shall say but little, since this subject has been sufficiently discussed in our preceding account of baptism as practiced in this century; yet, in order to proceed properly, and to pass by no part of said verse, we say that the resem- blance which Alcimus here finds in the blood that flowed from Christ's side, saying that it was to the people, or to the peoples, a sign of baptism, neither can nor may be applied as referring to infant bap- tism ; for not only the sense, but even the words of the verse, would contradict this. As to the words, he does not say that said water is to infants a sign of baptism, which he certainly must have said, had he meant infant baptism by it; but he says that it was to the people, or peoples, a sign of baptism, which word (people, or peoples), in holy Scripture as well as in secular authors, is generally understood to mean adult, or, at least, intelligent persons, who can be taught, or to whom something can be signi- * The reader will please insert here, to the peoples, which is con- tained in the original, but had to be omitted in the translation, as the metre would not allow it. The words in question are virtually implied in the verse as translated by us, and we would not have deemed it necessary to call attention to the circumstance, were it not for the fact, that van Braght bases part of his following argu- ment on these very words.— Translator. MARTYRS MIRROR. 203 fied; as, for instance, Christ said to his disciples: "Go and teach all nations, baptizing them," etc. Matt. 28:19. Moreover, that infants are unable to understand the signification of little things, even to say nothing of this great mystery of baptism, is so clear that it cannot, with truth, be controverted. II. Of Martyrdom. — This is what we have chiefly had in view; for he says in the last line of the afore- mentioned verse: "Thus flows to-day the martyrs' blood. " Certainly, here he indicates that at the time when he wrote this, the blood of the (believing) martyrs was shed; for this is indicated by the word, to-day, which generally is understood to mean the present day; but here properly signifies the present current time. Moreover, as to the persons whom Alcimus notices as martyrs, and of whom he says that their blood flowed to-day, they cannot be under- stood to have been other than orthodox martyrs, or, at least, such as held the same views and doctrines with him; for the first, ancient, and true Christians called none martyrs, but their fellow-believers who had suffered or been put to death for the faith. From this, it would seem, has proceeded the old adage, which is still used: "Not the suffering, but the good cause from which he suffers, makes the martyr." Of the correct views of Alcimus, and, consequently, of those whom he calls martyrs, especially in regard to baptism, we have spoken before, and have also just now given some explanation with reference to it; which must suffice for the present. The impartial reader may decide for himself. In the meantime it behooves us to investigate and, if possible, show when, where, why, and how said martyrs suffered. But, not being able, on account of the scarcity of ancient writers, to ascertain all this, we shall content ourselves with what we do find in regard to it, and shall therefore endeavor to follow the most faithful and truthful records. OF VARIOUS SEVERE PERSECUTIONS INSTITUTED IN AND ABOUT THIS TIME, AGAINST THE CHRIS- TIANS, IN MANY KINGDOMS, PRINCIPALITIES, PROVINCES, AND COUNTRIES, BY JEWS, HEATHEN, AND FALSE OR APOSTATE CHRISTIANS; OF WHICH WE SHALL BRIEFLY POINT OUT THE PRINCIPAL ONES. We have counted from Abraham Mellinus alone, besides from many ancient writers referred to by him, who have more fully recorded the martyrdom of this time, fifteen persecutions in this century, which were raised most vehemently against the Christians, in various countries. In order to condense this as much as possible, so as not to weary the reader, we shall not present the account of the aforementioned author word for word, but extract from it the pith and import thereof, and present it as clearly as is possible for us to do. In the 2d book of the History of the Persecutions, etc., under the head : ' ' Exposition of Satan bound a thou- sand years," fol. 293, col. 1 — 4, are described, in consecutive order, among other things, the afore- mentioned persecutions, within the bounds of the sixth century, namely, from A. D. 518 to the close of the century; which we have briefly summed up thus: First of all, mention is made of many oppressions by the Jews, heathen, and others; by which all Christendom was kept in commotion, from the reign of the Emperor Constantine the Great, to that of Justin the Great {fol. 293, col. 2); however, since said oppressions occurred before the time of Justin the Great, that is before A. D. 518, we will leave them, as not belonging to the number mentioned by us. OF THE PERSECUTIONS WHICH TOOK PLACE AFTER THE TIME OF JUSTIN THE GREAT, FROM A. D. 518 TO THE CLOSE OF THIS CENTURY. i. It is stated that besides the persecution insti- tuted in the beginning of the reign of Justin the Great, by Theodoricus, the Arian, against those who were called orthodox Christians, a certain Jew- ish tyrant, called Dunan, in the fifth year of Justin's reign, violently persecuted the Christians in the city of Nagra. Fol. 293, col. 3. 2. Of Amalric, King of the West Goths, in France, it is stated that he heaped much vexation and contempt upon his own wife, Clotildis, because she was orthodox in the Christian faith. Ibidem, from Hist. Gall, and Isidor. , in Chron. 3. It is declared that in the third year of Justinian the Great, nephew of Justin the Great, a perse- cution against the Christians was raised by the Samaritan Jews in Palestine. Ibidem, col. 4. 4. Afterwards there was also a short persecution of the Christian believers, by the Vandals, in Africa. Ibid. 5. Also, the Arian persecution of the Christians, by Totila, which is said to have taken place under Justinian, in Italy, is mentioned by the same writer 6. Besides these the persecution originated by the Jews and Samaritans, at Cesarea, in Palestine, was repeated in the 29th year of the reign of Justinian. See above. . 7. We read that in*the time of Justin II., the Christian churches in Pers-Armenia were oppressed by Chosroe, the King of Persia. See above. 8. In the third year of said Justin, Alboin, the first King of the Longobards, invaded Italy, having sworn to annihilate all the blood of the Christians with the sword. Ibid. 9. At this time, also a Saracenic persecution against the Christians was carried on, by Manucha. 10. After this, Chilperic, an enemy of the Chris- tians, exercised great cruelty towards them. Fol. 294, col. 1. 11. In the first year of Mauritius, Emperor of the Cappadocians, the Persians instituted a persecution with fire and sword, in Armenia. Ibid. 204 MARTYRS MIRROR. 12. At this time, the Longobards, throughout Italy, did not cease to oppress the Christian be- lievers. See same place. 13. About this time there was also a persecution in France. 14. Also in Spain. 15. In England the heathen sought to exter- minate the Christians. For full information on the above persecutions, read, aside from the above ref- erences, A. Mell., pages 293, 294 and on top. 303. Note. — In said fifteen persecutions that occurred in this century, we notice that twelve different king- doms, principalities, and other countries, are men- tioned, situated not only in Europe, much less in Italy (which can also be reckoned only as a single country), where the Roman Bishops chiefly had their seat and ungodly dominion; but also, yea, for the most part, in Asia and Africa, which were far remote from Italy, being different parts of the world. The countries mentioned, in consecutive order, are these: 1. Nagra, a place or region in Arabia. 2. France. 3. Palestine. 4. Some region in Africa. 5. Italy. 6. Cesarea. 7. Pers-Armenia. 8. A cer- tain country where the Saracens persecuted the Christians. 9. Another country, where Chilperic tyrannized. 10.. Armenia. 11. Spain. 12. England. These are the countries mentioned, besides those that are passed over, but were also subjected to persecution. Who will believe now, that all these countries were under the Roman Empire? Yea, more than that, what man of ordinary intelligence will think that they all adhered to the Roman See, and, conse- quently, that all the persons who were slain in said fifteen persecutions, professed the Roman religion? Surely, this does by no means appear; but the opposite is quite evident. In the first place, because we do not find, in reliable authors, that the authority and power of the Roman Bishop, or Pope, was so great at this time, that not only Europe, but also Asia and Africa, constituting the whole of the an- cient or then known world, bowed to him; which would nevertheless have to be proved and estab- lished, for in these three divisions of the world are situated the abovementioned kingdoms, principali- ties, and countries, and the aforementioned perse- cutions occurred not only within, but also beyond their boundaries. In the second place, that at this time there were people in different countries, who, not only in re- gard to baptism, but also in other points of religion, held views entirely different from what those of the Roman church understood and believed, is so clearly evident from our previous - account of bap- tism in this century, that no reasonable person will dispute, much less be able to refute it. Hence it follows, that to all appearance, in the abovementioned fifteen persecutions, not a few, or, .at least, some, orthodox believers were put to death, as true martyrs; for such have of old been para- mountly subject to persecution. We shall therefore investigate what people have at this time, as pious witnesses of Jesus, steadfastly testified to the truth of their Savior by their death, and sealed it with their blood. ARNOLD, A TEACHER OF THE GOSPEL AND THE CHRISTIAN FAITH, MARTYRED IN A FOREST NEAR PARIS, A. D. 5 1 1. It is stated that in the eleventh year of the sixth century, a certain pious teacher, by the name oi Arnold, not willing to bury the talent given him by God, in the earth, but if possible, to obtain some spiritual gain for Christ his Savior, by preaching the Gospel, exchanged his life for death in the forests of France, and has thus been reckoned among the number of the pious martyrs. Concerning this, P. J. Twisck, among others, notes the following, for the year 511: "When Arnold preached the Gospel of Christ and the Christian faith in a forest in France, near Paris, he was martyred, and was buried there by his wife." Chron., 6th book, p. 177, col. 2, from Chron. Nicol. Gillem.,fol. 44. Note. — All the particulars mentioned respecting said Arnold, clearly indicate the uprightness of his mind and views, as well as how far he stood alool from the superstitions of the Roman church, which superstitions then had already risen very high. The latter especially appears from various circum- stances. First, Because it is stated that he did not preach the traditions and legends of the Romanists, but the Gospel. Secondly, Because it is shown what he preached from the Gospel, namely, Christ and the Christian faith, but nothing about the power of the Roman bishop, or about the Roman faith. Thirdly, because it is stated, according to ancient writers, that having been martyred for said faith, he was buried there (where he had been put to death) by his wife; but to have a wife the Romanists had many years before forbidden, to teachers and dea- cons, on pain of deposition. With regard to this, the article established about the year 495, in a certain papal council, reads as follows: "The priests, that is, those who also preach, and deacons shall abstain from taking unto themselves wives; if they do not observe this, they shall be deposed from their office." Seb. Franck, Chron. Rom. Concilen, fol. 48 col. 4, from Concil. Aphr. Fourthly, because we have found, in the ancient registers, in which the names of the principal ancient teachers and martyrs are recorded, not the least charge laid against this man, either of superstition, or anything else; although we searched diligently, and had others search. Note. — It appears that about nine years after the death of said martyr, Arnold, namely, A. D. 520, a great persecution arose in Arabia against the Chris- tians; of which P. J. Twisck writes the following: "A. D. 520, a seditious Jew, who pretended to be the second Moses, caused an awful massacre and persecution of the Christians, at Nagra in Arabia, in the reign of the Emperor Justin; he slew the pious Bishop Arethas and many thousands of Christians. Chron. 6th book, page 180, col. 1, from Nicephor., lib. 16, cap. 6. But as we have not been able to ob- tain reliable information, except that which we have shown, concerning this Bishop Arethas, as to whether MARTYRS MIRROR. 205 he was a true and orthodox Bishop, as well as in re- gard to the many thousands of Christians who were slain with him, as to whether they professed a good profession of faith, which we doubt veiy much, we will not concern ourselves with them. Nevertheless, it must be considered, that among so great a num- ber there were at least some, here and there, whg died in the true faith, seeing the same were some- times scattered in various countries. Of this we will let the well-meaning reader judge for himself. THE OPPRESSION SUFFERED BY THE CHURCH AND THE SERVANTS OF GOD, UNDER GRANUS, THE SON OF THE KING OF FRANCE A. D. 562. That believers and the leaders of the church of God had to suffer great oppression at this time, our beloved brother and co-worker in Christ, P. J. Twisk, deceased, in his time, signified to his cotem- poraries with these words: "About this time (562), the churches and the servants of God were greatly vexed by Granus, the wicked son of the King ot France." Chron. 6th book, page 192, col 1, from Paul Merula, fol. 431, hist. Wenc, fol. 78.* ABOUT FORTY PIOUS CHRISTIANS SEIZED BY THE LONGOBARDS IN ITALY, AND MOST OF THEM PUT TO DEATH WITH THE SWORD, FOR REFUSING TO COMMIT IDOLATRY, A. D. 566. Shortly after the death of the peasants just spoken of in the margin, as the heathen Longobards, ac- cording to their custom, were offering to Satan the head of a he-goat, about forty meek and pious Christians were apprehended. When their captors, in honor of Satan, had gone round their sacrifice, consecrated it by their sorcerous incantations and con- jurations, and had bowed their heads before it, and worshiped it, they wanted to constrain the captive Christians to worship with them this head of the he- goat. But most of the Christians, preferring to die and strive for life immortal, rather than to live and worship the idol, refused to bow their heads, which they had always bowed in honor to God their Crea- tor, before a vain and perishable creature. There- upon, the enemies of God and his Anointed, who had not hesitated to fight against the Lord, and to kick against the pricks, put to death with the sword, all of said captive Christians who would have no fel- lowship with their idolatry; and thus they (the latter), all became blessed martyrs of Jesus Christ. Compare *In the following year, namely, A. D. 563, mention is made of forty Christian peasants, whom the LongoDards seized and would con- strain to eat of the food offered to idols; but as they refused to do this, they were beheaded together, for the faith in the only God, and his Son Jesus Christ. Compare P. J. Tuiisck, Chron. page 192, from Marianns Scotus, lib. 4, with A. Mull., 2d book, fol. 299, col. 4, from Gregor. Dialog., lib. 5, cap. 27 from trustworthy eye-witnesses. Nev- ertheless, we dare not count them among the true, defenseless mar- tyrs, since we doubt whether, at their apprehension, they showed themselves meek. A. Mell. id book, 1699, page 299, col. 4, from lib. 5 Dialog., cap. 28.* GOLAUDUCH, A CHRISTIAN WOMAN OF PERSIA, MUCH TORTURED, AND PUT TO DEATH, FOR THE TESTIMONY OF JESUS CHRIST, ABOUT A. D. 598. About A. D. 598, in the time of the Emperor Mauritius, Golauduch, a woman of Persia, who had once been an adherent of the Persian religion, but subsequently become converted to Christ, and, consequently, had been baptized upon her faith, and remained steadfast in the confession of the Christian religion, even unto death. Of this, Evagrius makes mention, whom we take to be the same one of whom we have spoken elsewhere, and shown that he has described and commended as something praise- worthy, the baptism of candidates; that is of those who were baptized upon confession of faith. He writes the following of said Golauduch: "At that time (namely, in the reign of Mauritius), there lived among us, the godly martyress, Golauduch, who, having suffered many and severe torments at the hands of the magi or Persian priests, finally obtained the martyrs' crown; of whose life, old Stephen, Bishop of Hierapolis, has written an account. " Com- pare Evagr. , lib. 6, cap. 19; also, Nicephor., lib. 18, cap. 25, ex Act. Sabulosis, with A. Mell., i6ig, fol. 301, col. 1. Abraham Mellinus and J. Mehrning, however, dif- fer in regard to the supposed time in which Evagrius (who, it appears, wrote the above account of the martyrdom of Golauduch), is said to have lived, J. Mehrning referring him to the middle of the fifth century, while Abr. Mellinus, on the other hand, places him almost at the close of the sixth. This dif- ference of chronology we leave to them, holding, nevertheless, that they both wrote of one and the same person; who was a good historian and well versed in ecclesiastical affairs. This person, then, called Evagrius, having com- mended as praiseworthy the baptism of the above mentioned candidates, that is, ot those who had pre- viously been instructed in the faith, afterwards, it ap- pears, also makes mention of said martyress Golau- duch, virtually calling her his sister in the faith, and a member of his church. For, when he says : "At that time, there lived among us, the godly martyress Golauduch," what else does he mean to indicate thereby, but that said woman belonged to, and lived in, the very church of which he was a member, or, at least, whose doctrine he loved and cherished ? Be- sides, we have not found anything laid to her charge, as regards her faith and good conversation, as has been stated of the preceding martyrs; hence we are satisfied with regard to her. * Concerning these martyrs, we have not found that anything has been laid to their charge, as regards the uprightness and steadfast- ness of their faith (as has been stated respecting Arnold); nor have we discovered anything that is at variance with the views of the Anabaptists; hence we have accorded them a place among the faith- ful martyrs of Jesus Christ. 206 MARTYRS MIRROR. AN ACCOUNT OF THE HOLY BAPTISM IN THE SEVENTH CENTURY. SUMMARY OF BAPTISM IN THE SEVENTH CENTURY. [Adrian is mentioned as the first one who, in this century, declared himself, not so much in words as in deed, against infant baptism; as to the manner, however, in which the Romanists proceeded against him, shall be more fully spoken of elsewhere. The Bracerensian papists, to prevent the decline of infant baptism, confirm it in a certain council. The pious adhere to the true ordinance of the bap- tism of Christ, notwithstanding the power of the Pope and the decree of the aforementioned council. In the mean time there were baptized (that is, in adult age), Anastasius, the Persian; Theodorus or Theodus; many hundred Jews; some in Upper and Lower Saxony; some in England. Probation or examination in the faith, was at this time practiced by the orthodox, as did, among oth- ers, Amandus, Birinus, another teacher. Those of the Jewish nation now became members of the Christian church; some of whom, after con- fessing the faith, asked for baptism. How Zeno of Verona was wont to address the candidates ; explanation of his address. The example of the Egyptian divines, who preached the doctrine of faith, before baptism, to the candidates, is followed by others at this time. The time for baptism, which was fixed on Easter and Whitsuntide, is ordained to every day, on ac- count of infant baptism. The Pope also decrees that during the mass the kiss of peace be offered to the people, in order that the mass, which, it appears, was esteemed but little by many, might be regarded the more highly. The believers were not turned away from their faith, by said papal decree; nay, it appears that even some of the Roman church declared themselves against the papal superstitions; as, i. Isidorus, 2. Cesarius, 3. Adelheymius, 4. Agatho, 5. Julian Pomorius. In the mean time, mention is also made of Isidorus of Spain, and what he has written on baptism, namely of the applicants for baptism, and fellow-prayers. The Christian parents, Lutgerus and Libuga, left their son Lutgerus unbaptized, till he, having ac- cepted the faith in France, was baptized thereupon. Finally, the difference between those of the Ro- man church and those who administered baptism upon faith. Conclusion of the account for this century.] Notwithstanding in this century the seat of anti- Christ was exalted to its highest altitude, inasmuch as the Emperor Phocas, A. D. 606, conferred upon the Roman Bishop the title of Papa, that is, Pope or Supreme Father, which name was first assumed by Boniface III., writing, in the decrees emitted by him to enjoin obedience: "We will, we ordain, we decree, we command, etc. ; thus I will, thus I or- dain, thus I decree, thus I command;" whereby many superstitions and human inventions were pre- sented to the people as the word of God; such as image worship, salutation of the sacrament, observ- ance of infant baptism as necessary to salvation, etc. ; yet many pious people not only refused to obey all these things which the Pope prescribed, but some even flatly opposed it, daring to censure, reject, and contume, some in this and some in that respect, the papal and Roman superstitions, as among other points, was done with regard to infant baptism and all that pertains to it, with which not only some of the common people, but also some eminent and learned men were dissatisfied, so that they aban- doned it altogether, yea, indicated by words and actions, that they were opposed to it; which became manifest even in Rome, as will be shown in the proper place.* A. D. 606. — In this very year, in which the Pope was accepted, by Phocas, as the head of the general Latin church, the celebrated teacher and Bishop Adrian publicly opposed infant baptism, wishing neither to baptize the children himself, nor to have them baptized, but utterly refusing them baptism ; on account of which he was accused by Gregory the Great, Bishop of Rome, to John, Bishop of Larissa, as appears from a certain letter sent by Gregory to John, in which, among other things, the following is contained: "The second article of the accusation against Bishop Adrian is this : that he refused baptism to infants, thus letting them die. " Centur. Magal., Cent. 9, cap. 4, page 141, according to the account in Bapt. Hist. , page 496, and H. Mont. Nietigh. , page 80. It appears, indeed, that this said Adrian was crim- inally punished for his views against infant baptism, and because he let the infants die unbaptized, as is stated by the ancients, and shall appear more fully in our account of the martyrs, f A. D. 610. — Infant baptism, it appears, being at this time, held in very little esteem by many, whether in consequence of the teaching of the above mentioned Adrian, or for some other reason, so that it was considered useless and not necessary to salva- tion, those of the Roman church publicly opposed this sentiment, in order either to eradicate it, or, at least, to excommunicate it by the anathema of the Pope; wherefore, A. D. 610, in the second Brace- rensian Council, among other articles, it was estab- lished, decreed, and published: " That infants must be baptized, as necessary to their salvation." Seb. Franck, C/iron., Rom., Rett., fol. 74, col. 2. P.J. Twisck, Chron., *]th book, page 213, col. 2. But how the true Christians, who rightly observed Christ's ordinance of baptism, conducted them- selves with reference to this matter, and whether they suffered any persecution on account of it, is not clearly expressed, but, if necessary, shall be ex- plained more fully in its proper place. * A. D. 605.— At this time, Gregory the Great wrote: '-If a bishop, whoever he be, is called a general bishop (that is, Pope), the whole church decays." In Resist., lib. 8, cap. 188. Again: "I candidly say that any one who calls himself a general bishop, or desires to be called such, is, in his exaltation, the forerunner of antichrist." Lib. 4, Epist. 30, Sam. Velt., Geslacht Register, page 125. t A. D. 608.— Theophilactus taught at this time, that every one must and may read the holy Scriptures, if he would rightly instruct his children in the words of the Lord. On Eph.t>, Sam. Velt., pase 152 MARTYRS MIRROR. 207 About A. D. 620. — Although, through the authority of the Roman Pope, who had been chosen the supreme head of the church, and through the decree of said Bracerensian council, infant baptism was now so firmly established, that no one who wished to remain a member of the Roman church, dared utter a word against it; yet, among those who loved Christ more than the Pope, and esteemed the Gospel more highly than the decrees of popes and councils, the true faith and the true ordinances of Christ, especially the article of baptism, were never- theless maintained aright; concerning which very much might be stated, had not the books and writ- ings of the pious been so lamentably and tyrannously destroyed by those of the Roman church. However, we are in possession of as much testimony from authentic writers, as is necessary to establish said matter. As regards this, that baptism was at that time ad- ministered to adult persons, by those who were opposed to the decree of the Roman church in the matter of infant baptism, appears from three circum- stances: 1. from the time of baptizing; 2. from the place of baptizing; 3. from the persons baptized. As to the time of baptizing, Easter was expressly specified in the Anti-idiorensian council, where it was established, in opposition to those who baptized new-born infants every day: That no one should be baptized at any other time than Easter, except in case of imminent death. In Deer. Antis.; until which time instruction in the faith was usually given to the candidates, as is sufficiently shown above. As regards the place of baptizing, it was not in a font or basin, but in the wilderness, here and there at the rivers, whither, as every one can easily judge, new-born infants cannot go; neither can they observe the manner then customary at baptism, namely, to kneel during baptism, and go in or under the water; of which there were many instances at this time in warm countries. Among others, Bede {lib. 2, cap. 16), writes: " That Paulianus baptized many persons at noon, close by the city of Trovul- singa, in the river Trehenda. ' ' This manner of baptizing, by the ancients called immersion or submersion, has long been observed, even up to the present time, especially by the eastern and southern nations, who understood the Greek word baptisma (baptism), or baptizo (to baptize), to signify a total immersion or submersion in water; however, it is found that, according to the idiom of the Greek language, said words do not only signify an immersion or submersion in, but also a washing or sprinkling with, water. For instance, baptisma, baptismos, is translated sprinkling, washing, dipping, etc. See Dictionar. Tetraglott. , in quo voces Latine omnes cum Grceca, Gallica and Belgica interpreta- tione. Amstcrodami ex Typographia Ravcstenia7ia, A. D. 1634. However, we leave the above mode of baptism to its own merits; it suffices us to have shown that it could not be administered to infants, and that those who were baptized after this manner, must have been adult and intelligent persons. As to the third point, namely, what persons were then baptized, has been made sufficiently clear from the two preceding circumstances of time and place; but over and above this, we will mention some per- sons. At this time there was baptized at Jerusalem, Anastasius the Persian; at Constantinople, the cele- brated Persian woman, Csesarea, with her husband and many of her followers were baptized; in Bava- ria, Theodorus, also called Theodo or Theodus, with much people received baptism; in Spain, many hundreds of Jews were baptized upon faith, the num- ber of which are reckoned by some writers to have been several thousands, which number, however, in order not to overstep the bounds of truth, we have not dared to give or follow; the same occurred in Upper and Lower Saxony, in England, and other countries, where at this time, it is stated, countless numbers attained to the faith, and were baptized upon it. This is stated in Bapt. Hist., page 491, from John Magnus, Paul Diaconus, Bede, Hist. Gath, etc. , which should be compared together. About A. D. 632. — At this time, probation and examination in the faith were practiced by the ortho- dox teachers. Those who presented themselves for baptism, whether of Jewish, heathen, or Christian parentage, were first proved and examined in' the faith, which examination generally took place six or seven times in the week before Easter or Whitsun- tide; to the end, that the candidates, having made a good confession, and having been confirmed in the faith, might be baptized at the approaching holiday. This custom is noticed by many writers; we will, however, present only this brief extract from Bapt. Hist., page 492: "The Bishop or teacher Amandus made the son of Dagobert a catechumen, before he baptized him." Regina, lib. 1. In Lower Saxony, Birinus observed it as a rule not to baptize people before he had catechized, that is, instructed, them. Bede, lib. 4, cap. 16. Another teacher, according to Metaphrastes, instructed a certain Jewish virgin, before he baptized her. Vincent states of Arnulph, that he baptized (that is, after previous instruction), a sick person, who shortly afterwards got well. Lib. 23, cap. 76, by which we would not indicate that baptism possesses any virtue to heal the body, but that it is administered to intelligent persons, and that upon faith, according to the ordinance of the Lord, Mark 16:15, 16. Abotct A. D. 646.- — As the doctrine of faith in Jesus Christ was now greatly spreading, and the be- lievers increased in many places, so that the church, which at times, on account of persecution, had been wont to hide in dens and caverns, began to arise here and there, as herbs spring up from the earth in spring-time, her growth was seen to proceed not only from those who, born of Christian parents, accepted the faith, nor only from heathen who be- came converted to the faith, but principally from the Jews, who had previously been very bitter against the Christians, but who now came in multitudes, as occurred not long since, to be baptized in the name of Christ, upon faith; an example of which is given by Gregory of Turon {lib. 5, Chron. Franc, cap. 11). Some Jews who desired baptism, said with one accord to the teacher: "We believe that Jesus is the Son of the living God, promised unto us for a Prophet and Messiah; therefore we pray to be 208 MARTYRS MIRROR. washed by baptism, that we may not abide in our sins." The teacher rejoiced at this confession, and, in the night before Whitsuntide, when it was cus- tomary to watch and to pray, he went to the place of baptism, situated without the city walls; where the whole multitude fell down before him and prayed to be baptized. Bapt. Hist. , page 499. About A. D. 658. — D. Joseph Vicecomes quotes from Zeno of Verona, a certain address which the latter was accustomed to direct to the candidates, saying-, when they were about to be baptized : ' ' Re- joice (beloved friends) ; it is true, in baptism you are divested of your clothes, but adorned in the heavenly robe, you shall soon ascend again, white as snow; whosoever will not defile it, shall inherit the kingdom of heaven." Bap. Hist., page 501, from Vicecom., lib. 4, cap. 10, from Zeno's second homily on baptism. All these are certainly expressions that relate to intelligent persons, and are not in the least applica- ble to infants; for, when, in the first place, it is said here: "Rejoice," this is the opposite of sorrow, which sorrow the candidates previously were wont to feel on account of their manifold sins, over which they wept and mourned; but now, being washed in baptism, through faith and the blood of Christ, they had reason to rejoice, even as the jailer, who, having been baptized, rejoiced with all his house, Acts 16; and as the Ethiopian, who, after baptism, went on his way rejoicing, Acts 8 : 39. The putting off of the bodily clothes before bap- tism, and the putting on of the snow-white robe of righteousness in baptism, as well as the solicitude not to defile it with sin after baptism, referred to in the above address to the candidates, is no work for infants, but only for adult persons; hence, the bap- tism spoken of there, is not infant baptism, but a baptism peculiar solely to the adult and those of reasonable minds. About A. D. 670. — At this time, the holy baptis- mal ordinance of Christ was still rightly observed in Egypt; namely, the doctrines of the faith were preached to the candidates before baptism ; yea, this practice was so highly regarded there, that some in other countries, separating from the Roman church in this article resolved to restore the Christian relig- ion according to the example of the Egyptian Chris- tians; hence they were styled beginners in the Christian religion. In allusion to this, quotation of Vicecomes {lib. 2, cap. 3), from Jacob Pamelius' book on Tertullian, is no doubt made, saying that the beginners i?i the Christian religion (that is, those who, separating from the Roman church, established the Christian religion upon the original apostolical foundation), adopted the practice of cate- chization (that is, teaching the doctrines of the faith), before baptism from the Egyptian divines. Bap. Hist., page 501. About A. D. 682. — As the believers who strictly observed the baptismal ordinance of Jesus Christ, increased in no small degree, as can be inferred, in many countries, yea, even in the Roman church, so that, in regard to the time when baptism should be administered, they had, here and there, settled on a fixed time; namely, that it should take place on one of the two feasts, Easter or Whitsuntide, and that to this end, the catechumens should previously be noti- fied and, in the weeks preceding said feasts, in- structed in the faith; those of the Roman church, as may easily be judged, were not well satisfied with this, seeing it was a means to completely set aside infant baptism; and not only this, but to abolish entirely all other superstitions and human inventions, which, with so great labor and costs, by councils and other- wise, had been introduced into the Roman church, ostensibly for the best. It was therefore — in order to prevent this, it seems — deemed expedient to renew and republish the import of what had previously, A. D. 610, been decreed in the second Bracerensian council, namely: "That infants should be baptized, as necessary to their salvation," that is, on pain of damnation. But what was really done in this matter, is not expressed in all its particulars; however, it has not been passed by unnoticed, seeing Pope Leo II., according to the Roman notation, the 8 2d, who then occupied the chair, ordained : That during mass the kiss of peace should be offered to the people, and that baptism might be administered any day. P. J. Twisck, Chron., page 233, col. 1, from Hist. Georg., lib. 4. Chron., S. F., fol. 19. From this it can be seen that the Pope's principal concern was, not to lose the mass and infant baptism, both of which were chief points upon which rested the Roman church, as the temple of Dagon upon two pillars, which were threatened, now by this Sampson and now by another, by the arms of the Spirit and the word of God, yea, were in danger of being utterly pulled out and broken. Now, what does the Pope to prevent this? As regards the mass, he ordains that during mass the kiss of peace should be offered to the people. But how could he more insinuatingly and affably bind the common people to the superstition of the mass, than by offering to them the kiss of peace? But when the lion's skin will not reach, that of the fox is brought into requi- sition. As to infant baptism, what does he ordain to pre- serve it? This: that baptism might be administered any day. But some one may think: This does not concern infant baptism; consequently the latter is not confirmed by this decree. We answer, that the pope certainly sought to establish it thereby; for, inasmuch as infant baptism was weakened in no small degree by the practice of the believers who baptized their candidates only on Easter and Whit- suntide, as already stated, there was hardly another remedy to maintain infant baptism, than to ordain all times and days for baptism, for thus it could be administered to new born infants, who are born not only on Easter and Whitsuntide, but throughout the whole year, and who, according to his view, must then also be baptized. A. D. 699. — The decree of Pope Leo II., for the confirmation of infant baptism and the mass, as mentioned for the year 682, did not have the effect of causing the believers who had separated from the Roman church, and maintained the baptism upon faith, to swerve in the least from their faith and the practice of the same; on the contrary, it appears that still more, yea, even learned men, separated MARTYRS MIRROR. 2O0 from the Roman church in this said article and joined the little flock of Christ, so that some of them who formerly had maintained infant baptism, the mass, the traditions, the meritoriousness of good works, and the seven sacraments, now taught dif- ferently, and opposed the Pope in these points. Of these, five persons are mentioned in the Chronicles, whom P. J. Twisck, in his seventh book, for the year 699, notes, saying : " Isidorus, Cesarius, Adel- heymius, Agatho, and Julian Pomorius taught in opposition to the Pope concerning the holy Script- ures, justification, good works, that there are but two sacraments, and concerning the name of the church, which was not buik upon Peter, but on Christ." Page 238, col. 1, from Joh. Munst. , fol. 121. But preeminently is mentioned by other writers, Isidorus of Spain, who, having at one time been a strenuous advocate of infant baptism, now taught and wrote such things as could, with reason and judgment, in no wise be applied thereto. For, com- menting on John's baptism, which even our oppo- nents admit to have been administered only to adult, penitent sinners, he compares it to the baptism of his own time, saying : "I hold that all who were baptized by John unto repentance, were patterns of the catechumens." Bapt. Hist, page 498, from Vicecom. , lib. 2, cap. 4, from Isidorus of Spain, in lib. de Div. Officiis. What kind of persons these catechumens were, and how they were instructed before baptism in the doctrine of the faith, called the catechism, has already been sufficiently explained, and it is not necesary to repeat it here: yet, over and above this, we will adduce the man's own words, as I have found them translated in Bapt. Hist., page 499. "Alter the catechumens," he says, "there is the second grade — the applicants for baptism or fellow-prayers, that is, those who are striving for the doctrine of the faith, and sobriety of life, in order to receive the grace of Christ in baptism, and, hence, are called fellow-prayers, that is, such as pray for the grace of Christ." Lib. 2, de Div. Officiis, cap. 21. What took place ultimately with these applicants for baptism, in his time, he indicates with these words: "On Palm Sunday (that is, the Sunday before Easter), the Symbolium (that is, the twelve articles of faith) is delivered to the applicants for baptism, on account of the approaching glorious Easter feast, in order that they, as striving to receive the grace of God (that is, baptism) should first learn the faith which we confess." Bap. Hist., page 499, from Isid., lib. 2, de Div. Off., cap. 27. These words, compared with the preceding ones, clearly show, what custom as regards baptism, pre- vailed at that time in the church of which he speaks; namely, that the catechumens, or, at least, the nov- ices, were first instructed in the catechism, that is, in the doctrine of the faith, until they were meet to be baptized; and that from that time on, they were called applicants for baptism, and fellow-prayers, because they desired baptism and prayed for it. This could certainly not be done by newborn infants. As regards that which is noted elsewhere from Isidorus (ex lib. de summo bono), with reference to other views on baptism which he is said to have entertained, we do not accept it as having been written by him, and this for good reasons, which, however, it would require too much time to relate; unless it be said that he wrote it before he was con- verted, and had obtained light on the matter; and here we would let the matter rest. A. D. 700. — We come now to the last year of this century, in which we perceive that at that time not only those of Jewish or heathen parentage, but also those born of Christian parents, were instructed in the faith before they were admitted to baptism; so that the Christians who sought the salvation oi their children, left them unbaptized, till they were able themselves to confess their sins, profess the faith, and thereupon desire baptism as a sign of the same. Among these, the two pious Christians, Lutgerus and his wife Libuga, are not considered of the least. It is stated of them, that they left their son Lutgerus unbaptized, till he, having learned and accepted the faith in Jesus Christ, in France, was baptized thereupon, A. D. 700. P. J. Twisck, Chron., Jth book, page 239, col. 1, from Grondig. Bewijs., letter B. We now leave this account of baptism in the seventh century; in which, on the one side, the op- pressed believers practiced the true ordinance of the baptism of Christ upon faith; while, on the other side, the oppressing Roman church deviated the longer the more from it, so that they not only for- sook, but also opposed the command of Christ to baptize only tip on faith. On the other hand, infant baptism and many other superstitions were so firmly established, that almost no one except those who did not fear the anathema of the Pope, and death, dared oppose these things. It is truly astonishing, what P. J. Twisck writes, and truthfully, concerning this, in his con- clusion to the seventh century, with which we will also conclude this: "The Pope of Rome, having been declared head of all the churches by the Em- peror Phocas, gradually established the boundaries of his power, authority and jurisdiction, not only in, but also beyond, Italy, yea, beyond Europe, and this with exceeding haughtiness. The pomp and greatness became unendurable; yea, the avarice of the clergy generally was so great that they obtained ecclesiactical offices through presents, in order to derive temporal gain therefrom, and would scarcely baptize an infant, unless money was given them for it." Herewith enough has been said regarding this matter, and we will therefore turn to the martyrs who suffered at this time for the truth of Christ their Savior. AN ACCOUNT OF THOSE WHO SUFFERED IN THE SEVENTH CENTURY. SUMMARY OF THE MARTYRS OF THE SEVENTH CENTURY. [After the oppression exercised by the heathen and Arians, the Roman Pope also began to direct his 210 MARTYRS MIRROR. arrows against the orthodox Christians. This forms the beginning of our account. Bishop Adrian, of whom we have already related that he refused baptism to infants, is now criminally punished for this cause, A. D. 606. Concerning the chapter of criminal matters, some further observations are made; also, as to whether said Adrian really suffered corporal or capital pun- ishment. Thereupon follows a notice concerning the follow- ing martyrs, noted by P. J. Twisck for the years 614 and 628, and recorded by us. Many Christians apprehended by the Longobards, and put to death, A. D. 614, because they refused to eat, in honor of the idols, food offered to idols. Of the sufferings of the Christians in Persia, and how a great many of them were delivered from im- prisonment, given for the year 628. Mention made of eight severe persecutions insti- tuted against Christian believers, from A. D. 622, to the close of the century; the places where these persecutions happened, and the names of some of the tyrants who originated them. Further observations concerning said persecutions and martyrs, which concludes the account of the martyrs of this century. When first the heathen and then the Arians, the former by open, wicked violence, the latter by secret, tyrannical hypocrisy, had for a long time not only scattered the flock of Christ, but devoured with wolves' teeth, as it were, many of its innocent and defenseless lambs, then, in this century (a thing almost unheard of), the Roman Bishop, now called Pope, began to arise as the forerunner of antichrist, seeking to destroy those who opposed the Roman church, not only by anathematizing, excommuni- cating, and awfully threatening them, which alone would have been sufficient to strike terror into the heart, but, besides this, it seems, by criminal and actual punishments, which generally touched the body or the life. Of this we hope presently to show an example from which the rest of his wicked deeds may be inferred. ADRIAN, A CHRISTIAN BISHOP OR TEACHER, CRIM- INALLY PUNISHED FOR REJECTING INFANT BAPTISM, ABOUT THE CLOSE OF THE YEAR 606. In our account of baptism for the year A. D. 606, we made mention of the celebrated teacher and Bishop Adrian, and stated, from a certain letter sent by Gregory the Great to John, bishop of La- rissa, that Adrian was accused of having refused baptism to infants. But it seems it did not stop at said accusation, but that they, to all appearance, proceeded further and more severely and cruelly against him; for the above was imputed to him for a crime or a heinous sin. Hence he was criminally proceeded against, which criminal punishment some- times related to property, but most frequently it was of a corporal, or capital nature. Moreover, though said punishment was ordained for great crimes and criminals, yet in the case of Adrian, we can perceive, it was founded on nothing but his disregard and rejection of infant baptism, as appears from the sequel of Gregory's letter to John, which reads thus: "Pursuant to the chapter of criminal matters, a charge was preferred against Bishop Adrian, or brought against him by way of punishment, concerning the children which, by his orders, had been kept from baptism, and died in darkness, unbaptized (or unwashed) from the filth of sin." Compare with the account in Bapt. Hist., page 546. If any one should object that said chapter of crim- inal matters, was not comprehensive and rigorous enough, and that therefore, Adrian was probably not really punished corporally or with death, by virtue of the same, with such a one we do not feel inclined to dispute. It suffices us, to have learned, on the one hand, that this teacher Adrian, did not hesitate, even though he should incur severe penalty, to speak against infant baptism, yea, what is still more, to reject infants from baptism, and to let them die unbaptized, as being under the grace of God; and on the other hand, that those of the Ro- man church were exceedingly dissatisfied with this, yea, to such a degree, that the chapter of criminal matters was opened and, apparently by form of sen- tence, set before this good man, either to send him (after preceding excommunication) into banishment, or to strip him of his property, or to punish him corporally or capitally. But whether said sentence was actually executed on him, is not clearly ex- pressed; hence we commit the truth of the matter to God. In the meantime, there appears what we have said before, namely, that the Pope or the Roman church did not hesitate, not only to anathematize, as had formerly been customary, their opposers, especially those who spoke against infant baptism, but to proceed against them criminally or by way of corporal punishment. This was clone with the said teacher Adrian, concerning whose departure we have a good hope, whether he died a natural or a violent death. The Lord knows his own, and shall in the hereafter not leave them unrewarded, who have suffered for testifying to his truth, and oppos- ing error. NOTICE CONCERNING THE FOLLOWING MARTYRS NOTED BY P. J. TWISCK FOR THE YEARS 614 AND 628, AND RECORDED BY US. We have not been able to obtain certain or clear information as regards the confession of faith of the martyred persons of whom we shall presently speak; hence we dare not reckon them all indiscriminately among the true and orthodox confessors of the true faith; the more especially, as the sword of persecu- tion then came upon all who bore the Christian name (as had before, yea, frequently, been the case), in places where such persecutions occurred. Persons were also not examined so very closely with regard to this or that controverted point of the faith (I speak of those who were apprehended by the heathen), for these were things of which the perse- MARTYRS MIRROR. 211 cutors knew nothing, while it was quite different with those who fell into the hands of the papists mentioned above. The people were simply asked whether they would sacrifice to the idols, renounce Christ, etc. Hence the reason, that in the con- fession of the martyrs who suffered among the heathen, but little is said regarding controverted matters of faith which are now discussed among Christians ; but this is discussed more fully else- where. The negligence of the writers of those times, the absence of the art of printing, and the violence of persecution, which caused people to flee and roam about, are also no small cause why so little can be adduced concerning the confessions of the martyrs. This has been more fully explained in our account of baptism. Therefore we hold, according to the judgment and nature of love, that among the martyrs of whom we shall speak, there were, if not all, at least some, who viewed the matter aright, and whose martyr- dom had for its foundation a good confession; but to accept them altogether, or to enter deeper and more fully into the matter, we do not deem advisa- ble, for reasons already mentioned. In order, then, to present the matter in the brief- est and simplest manner, we shall follow the account of P. J. Twisck, as being a summary of what the ancients have recorded concerning it. OF MANY CHRISTIANS WHO WERE APPREHENDED BY THE LONGOBARDS, AND PUT TO DEATH BY THEM, BECAUSE, IN HONOR OF THE IDOLS, THEY REFUSED TO EAT FOOD OFFERED TO IDOLS. A. D. 614. ' ' The Longobards, ' ' says Twisck, ' 'apprehended many Christians, and sought to compel them, to eat meat which they had offered to their idols ; and when they refused, they put them to death. They also put to death four hundred who would not wor- ship their gods." Chron., page 216, col. 1. As to what might be adduced concerning the confession of faith of these slain persons, and how far we accept them as martyrs, see the foregoing notice. OF THE SUFFERINGS OF THE CHRISTIANS IN PER- SIA, AND HOW AFTERWARDS MANY OF THEM WERE DELIVERED FROM IMPRISONMENT," A. D. 628. Continuing in his account, the above mentioned author finally speaks of the year 628, for which, in the beginning, he records these words: "About this time, the Christians had to suffer much also in Per- sia." He then relates that the Emperor Heraclius, having come into Persia, liberated many of the im- prisoned Christians; the number, however, of those who suffered, as well as of those who were deliv- ered from imprisonment, is not expressed, and hence we can add no further explanation. Chron. page 221, from Hist. Eccl. Hedio., lib. 5, cap. 18 and 19. All explanation further necessary, concerning the imprisonment and the sufferings of said Christians in Persia, and how far they are recognized by us, must be looked for in the preceding notice. OF EIGHT SEVERE PERSECUTIONS INSTITUTED AGAINST CHRISTIAN BELIEVERS, FROM A. D. 622 TO THE CLOSE OF THIS CENTURY. It behooves us to record here, that from A. D. 622, to the close of this century, various other per- secutions and severe oppressions were instituted against those who were called Christian believers, among whom, to all appearance, there were here and there, some who died upon a pure confession of faith; of which persecutions and oppressions of the Christian believers, among others, eight are enumerated, which we will briefly extract from A. Mellinus. . Having spoken of the chronology of the Turks or Mohammedans, he proceeds to the year 622, and says: 1 . "In Italy a new persecution arose against the Christians who resided there, under the Arian King of the Longobards. 2. "In France also some (namely, Christian be- lievers) were made martyrs. 3. " Constantine, the son of Heraclius, having reigned four months, and Heracleonas six months, Constant, the son of Constantine, became Emperor, and reigned for twenty-seven years. He followed in the footsteps of his grandfather Heraclius, in es- pousing the cause of the Monothelites, and for the sake of this sect carried on a severe persecution (namely, against those Christians who held differ- ent views). 4. "In the twenty-eight years during which said three Emperors reigned, the Arabians or Saracens conquered many countries and cities, and put to death a countless number of Christians (namely, of those who lived under said reign). There was also considerable commotion in France and England (un- derstand, on account of the Christian religion). He afterwards says: 5. "But in France, during the seventeen years of his reign several were put to death as martyrs. ' ' After this, he speaks of the persecutions which, during the twenty-seven years comprising the reign of Justinian II., and the time of Leontius and Tibe- rius Apsimarus, arose against the Christians, through the Longobards as well as the Saracens. Finally he says: " Also in France, 6. in England, 7. in Germany, and in Spain 8. many became martyrs at this time." A. Mell., 2nd book, fol. 303, col. 1, 2. What has been remarked concerning the martyr- dom of those slain in the years 614 and 628, applies also to the eight persecutions just mentioned; hence, see the above mentioned notice. 212 MARTYRS MIRROR. FURTHER OBSERVATIONS TOUCHING THE ABOVE MENTIONED MARTYRS. Here we are compelled to leave our account of the martyrs of this century, since the ancient writers have left us no further information respecting this matter ; at least we have not found anything more that would shed light on the subject. However, it will be sufficient for the defense of the cross-bearing church of the Anabaptists and defenseless Christians; for, though among the great number of martyrs that have been noticed by us there are found but few open professors of the faith, but this diminishes nei- ther the respectability nor the verity of said cross- bearing church ; since already in our account of bap- tism throughout this century various, yea, many, professors of said faith have been presented, to pre- vent and oppose whom divers means were frequently resorted to. See the account of baptism for the years 610, 682, 699, etc. Moreover, it seems hardly possible that all those who were, in such great numbers, it appears, desig- nated Anabaptists, in the fifth century, and against whom bloody decrees were ordained, A. D. 413, should all have been slain and exterminated so that none were left remaining. This, we say, seems hardly possible, since even in the severest persecu- tions the persecuted, especially if their number is great, cannot be spied out so closely as to make it impossible for any to escape, or that not one or the other will be able to conceal himself. This being the case, those remaining (for it can scarcely be other- wise) allowed the living faith which was in them, to manifest and work out its power, in order to implant in the people of that age, but especially, in their children and descendants, the belief and doctrine which they themselves professed, and for the sake of which they had imperiled their lives, escaping death however, through the grace of God. It certainly appears that in the following (sixth) century there were again people of such belief and doctrine; and not only that, but such as to honor Christ their Savior, did not hesitate, as true mar- tyrs, to pour out their blood like water. Concerning this, both with respect to the confession and the martyrdom, , our observations on the sixth century may be referred. Is it a matter of surprise, then, that we hold it for certain, that the seventh century also was not desti- tute of persons who, having professed a good con- fession of faith, had to taste death thereupon? Cer- tainly, we have no reason to doubt it; or the ancients must not have well instructed their cotem- poraries and descendants, or there must have been no persecutions in this century. As regards the former, the very nature of love will lead us to believe otherwise; while the latter has already been sufficiently refuted, seeing we have shown that vari- ous persecutions occurred during that time. We will now conclude, since our object has been suffi- ciently explained above; besides, many of the con- fessors and martyrs noted for this century, will bear testimony to it. AN ACCOUNT OF THE HOLY BAPTISM IN THE EIGHTH CENTURY. SUMMARY OF BAPTISM IN THE EIGHTH CENTURY. [The example of Lutgerus (adduced in the last year of the preceding century) is rehearsed, by way of introduction, in the beginning of this; to which is added an account of Herinigild, who was baptized by Leander, after previous instruction : Germanus, a father at Constantinople, states that it was customary to make confession of sins before baptism. Bede the presbyter treats of the baptism of the apostles ; of the baptism of the Angles who were baptized in the Rhine and Swalbe; of the catechu- mens, to whom, before baptism, the confession of faith was delivered ; of four things which do not ap- ply to infant baptism ; of Paulinus, the teacher at York, and how he baptized Eadfrid and Offrid, the sons of Edwin; that there can be no baptism without water and the word ; that all believers must be bap- tized ; that the bread of the holy Supper is a figure of the body of Christ ; which latter is further ex- plained in the margin. Amalarius Fortunatus states that the newly planted or, newly baptized, Christians were led to the church for eight days ; he admonishes the candidates to fast for several days before baptism ; and, in the margin, it is stated that he taught against tran- substantiation, etc. The views of Antharitis, who refused baptism to the infants of the Christians, are presented. Of some among the Romanists, who held that fasting, reading, and praying must be connected with baptism ; that the teachers should first baptize the men, and then the women ; what prayer should be spoken over the men and women to be baptized ; that the baptized must kneel down and pray to God, etc. Wittikind becomes a catechumen, is instructed in the faith, and then baptized together with Albion. The baptism of the son of Carloman, and of his daughter Gisla; what we think of it. Albinus requires faith at baptism, that is, that baptism must be received with faith; he also says that with baptism there are connected three visible and three invisible things ; of which the visible are: 1. the body of the candidate; 2. the baptizer ; 3. the water; and the invisible are: 1. the soul; 2. faith; 3. the Spirit of God ; that baptism without the invo- cation of the holy Trinity is void ; that not only the creed, but also the Lord's prayer was said at bap- tism ; that examination in the faith took place at baptism ; which custom, however, according to Vicecomes, was abolished after infant baptism came into vogue ; that the factitious practices of the pa- pists commenced when baptism ceased to be admin- istered to adults. Thereupon follows the opinion of Jacob Mehrning, that about the year 800, infant baptism was doubtful and hung by a thread. Seb. Franck quotes the statement of Beatus Rhe- nanus (from Turtullian), saying that according to MARTYRS MIRROR. 213 the usage of the ancients, the adults were baptized with the washing of regeneration ; which is also confirmed by the testimony of Polydorus. The conclusion taken from P. J. Twisck, is to the effect, that the ancient custom of baptizing adult, believing and penitent persons, seems to have still obtained in some measure, even with the general church. Conclusion for this century.] As in winter the sun does not always, but only at times, send down his bright beams upon the earth, even though he has risen above the horizon, and even reached the meridian, so it was also in the eighth century, with the true faith, and the baptism which is administered upon faith. For al- though the light of the holy Gospel had at that time risen in the hearts of many pious persons, so that they apprehended the faith, and, in token of it, were baptized thereupon, yet, there were but few who exhibited to mankind, by their writings, the bright splendor of the evangelical truth ; at least this is true, that but very little has come down to the present generation. Nevertheless, we have met with enough to prove that this dark age also was not entirely destitute of persons who shone forth as flaming torches in the midnight of papal error, and shed abroad the radiance of God's truth, especially in the matter of baptism. To prove this will not be difficult for us; hence we begin. A. D. 701. — For the last year of the preceding century, that is, for A. D. 700, we showed that Lut- gerus and Libuga, two Christian parents, left their son Lutgerus unbaptized till he, having accepted the faith, was baptized of his own accord. This oc- curred in France, at the time referred to, and it is also stated that the same year, in Spain, Herinigild, having attained to the faith through the instruction of Leander, was baptized ; besides various other persons, both before and at that time, as the chron- icles show. From this it clearly follows that the people who held this belief must have existed also in the begin- ning of this century, since a religion that has once obtained a footing, cannot well be abolished in a year or two, especially il it is spread over different countries, and is zealously advocated, which latter, as has been shown, the true believers did. Hence we shall proceed to the persons who held this belief and whose names are mentioned in this century. A. D. 716.— Bapt. Hist., page 534, D. Vice- comes {lib. 3, cap. 5), quotes from Germanus, a fa- ther at Constantinople, who lived in the time of Leo Isauricus, that it was still customary then, to make confession of sins before baptism. He speaks here of a general custom observed at that time in the East, in the Greek churches; which custom consisted in this, that confession of sins was made before baptism ; which, as every one can ju(fl|e, could not be done by infants, but only by adult persons. If any one should object here, that this related only to the intelligent, but that infants were bap- tized, though they did not make such confession, we reply that this does not appear at all, nay, that the contrary follows clearly, since the custom spo- ken of was a general one, binding for all who were to be baptized ; and as infants could not follow this custom, it is incontrovertible, that they were not admitted to the baptism which required it. From A. D. 724 to 736. — At this time there was conspicuous in the kingdom of England, Bede,* surnamed the Presbyter, who, having at one time maintained the Roman superstitions, and among these, infant baptism, now openly declared to hold different views in many points. Touching baptism, he is stated to have declared the following {Bapt. Hist., page 532, on Acts 19): "All who came to the apostles to be baptized, were first instructed and taught by them ; and having been instructed and taught concerning baptism, they were baptized, by virtue of the apostolic office." Compare with Mark 16 : 16. Page 533, D. Vicecomes {lib. 1, cap. 5) quotes the following testimonies from Bede. He writes : ' ' Bede says that the Angles were baptized in the Rhine and in the Swalbe." Regarding the manner, compare this with Matt. 3:6: ' And were baptized of him in Jordan, confessing their sins." Again: 'And John also was baptizing in Enon, near to Salim, because there was much water there : and they came and were baptized" John 3 : 23. This mode of baptism, as we have shown elsewhere, was not administered to in- fants, but only to adult and intelligent persons; nay, it is shown there, that this could not be otherwise. Bede, in his exposition on the book of Esdras {D. Vicecomes, lib. 2, cap. 3), writes, "To the hearers of the new life (that is, the catechumens) we deliver the confession of faith as laid down by the twelve apostles. ' ' From the circumstance mentioned here, that the confession of faith was delivered to the catechumens, namely, that they might learn it, and be baptized thereupon, it appears that at the time and place of which he speaks, no such haste was made to have infants baptized, as had been done previously, and as was also done subsequently, by those of the Ro- man church. For these catechumens were certainly not baptized in their infancy, or presented for bap- tism by their parents ; but, in order to be truly baptized, they first learned the catechism, which was the instruction in the faith of the Christians in those times ; and in order that they might be perfectly instructed therein, the whole confession of faith was delivered to them, before they were baptized. Bede {lib. 3, cap. 3), on Hebr. 6, further says: "The separation from the Egyptians signifies the separation from sin, which those who are to be bap- tized (must) profess .... as Saint Peter has said, Acts 2 : ' Repent, and be baptized every one of you, in the name of Jesus Christ our Lord ; ' as though he would say : Depart from Egypt ; go through the Red Sea. Moreover, in the epistle to the Hebrews, there is mentioned before baptism, repentance from dead works; but what else is repentance from dead works, than a being slain unto sin, that we may live unto God in holiness?" Venerable Bede.— Trans!. 214 MARTYRS MIRROR. Here four things are mentioned which do not apply to the baptism of infants, i. The separation from sin, which those who were to be baptized, must confess. 2. Peter's exhortation, Acts 2 : "Re- pent," etc., which was not spoken to infants, but to intelligent, penitent sinners. 3. The passage of Paul, from the epistle to the Hebrews, chap. 6, verse 2, where before baptism repentance from dead works is mentioned. 4. Bede's exposition of said passage: ' ' What is repentance from dead works, but a dying unto sin, that we may live unto God in holiness ? " I feel confident that even our opponents will con- cur with us in saying that the conditions which Bede here joins to baptism, do not relate to infants, and, hence, cannot be applied to the baptism of infants. Bede {in lib. 2, Hist. Anglic?), writes of Paulinus, the teacher at York : He preached the word of God from that time on for six years, and there believed and were baptized as many as were ordained (or destined) to eternal life, etc. ; among whom there were Offrid and Eadfrid, the sons of King Edwin, who were both born to him in the misery of his exile, and were both taken out of this life while yet in their white garments." This is a noble example of Paulinus, who preached the word of God to the people, before he baptized them; nor is it less remarkable, that those who be- lieved were baptized, and that the sons of Edwin, though exiles, yet the scions of a great race, having accepted the faith, humbled themselves to baptism. It was to be lamented, however, that these two youths, who might long have been lights and ensam- ples in the church, were taken out of this life so suddenly, even while they yet had on their white garments, which it was customary to wear immedi- ately after baptism, as a sign of purity. In the mean time we must rejoice that even 'in those benighted times, so much light of the faith shone forth, that not only some of the common peo- ple, but also the children of the great were enlight- ened by it, so that they willingly bowed themselves under the yoke of Christ, through baptism. Bede, on John 4, says: "Take away the water, and there is no baptism; take away the word of God, and there is also no baptism." Bapt. Hist., p. 505. By this he indicates that the water cannot be sep- arated from the word, neither the word from the water ; that is, that the doctrine cannot stand with- out baptism, and baptism not without the doctrine; thus his meaning is, that both doctrine and baptism must go together. But how this applies to infant baptism, in which the word is separated from the water, or the doctrine from the baptism, any one that has understanding can judge. That all believers must be baptized, Bede teaches in his exposition of Job 1 : "Through the obedience of faith all believers must come to baptism," and on chap. 2 he says: "No one is worthy to enter into the kingdom of God, unless he is born again of wa- ter and of the Spirit." In the first sentence he indicates that the believers must come to baptism ; of others he makes no men- tion; even as Philip said to the Ethiopian: "If thou believest with all thine heart, thou mayest." Acts 8:37- In the second sentence he speaks of the regenera- tion of water and of the Spirit; concerning which Christ spoke to Nicodemus, who was not an infant, but a man of years, yea, a master in Israel. John 3: 1, 10. Hence, it can or should be sufficiently understood, what kind of a baptism it is of which he speaks in said place, namely, such a baptism as belongs not to children, but to the reasonable and regenerated. That which is adduced, in lib. 4, Cantic., of his belief respecting the faith of children, we do not ac- cept as his work, but as the production of some one who chose to publish it under his name; because, in the first place, its tenor throughout does not accord with the style of his writing; and in the second place, because we know neither the writer nor the authenticity of said work. We will conclude this subject with the account given by P. J. Twisck, in his Chronijk., 8th booh, page 254, col. 2: "Bede, formerly a learned priest* and monk in England, died this year, A. D. 736 (Merula says A. D. 734), aged 70 years. He wrote many good books, as history testifies. He says: "All who came to the apostles to be baptized, were instructed and taught by them, and having been in- structed and taught concerning the sacrament of baptism, they accepted the holy administration of baptism." On Acts 19, Histor. Vine, lib. 24, Leonh., lib. 2, Grond. Bewijs., letter A. Again: He calls the Lord's bread a sacrament and figure of the body and blood of Christ, and says: "Since bread sustains the body, and wine makes blood, Christ has compared the bread to his body, and the wine to his blood, "f From Seb. Franck, fol. 65. Thus Bede declared against the Pope and the Roman church, and, as can be inferred, in favor ol the belief of the Anabaptists, not only in the matter of baptism, but also in regard to the holy Supper, and other points, which we have not mentioned. Note. — A. D. 732. Bede taught at this time, that Christ instituted a sacrament as a memorial of redemption. On Luke 22. Isidore explained the words of Christ: "Thou art Peter," etc., thus: "Upon this rock which thou hast confessed, I will build my church. For that rock," he says, "was Christ, upon which foundation also Peter was built." Lib. 7, Etim., cap. 9, Samuel Veltius, Geslacht-register, page 126. About A. D. 760. — D. Vicecomes {lib. 1, cap. 35, Bapt. Hist., page 523), records that Amalarius Fortunatus,J a learned man of this period, writes the following concerning the newly-baptized Chris- tians: "Our newly-planted Christians are led to the church for eight days, by their leaders." * In what Bede's priesthood or monkhood consisted, is not ex- pressed; hence nothing can be concluded regarding it. t He calls the bread of the Supper a figure, which does not accord well with the priesthood or monkhood. } The life of Amalarius Fortunatus is described in history shortly after the middle of the eighth century, or about A. D. 760, tlijfch P. J. Twisck refers him to the year 836, the time of Ludovicus rnis, which is 76 3'ears later; however, both may be true, if Amalarius wrote from his youth to old age, which may easily have been the case. As regards his belief, Twisck gives this account: "Amalarius Fortunatus, at this time, in the reign of I v udovicus Pius, wrote sev- eral excellent treatises against trail substantiation and the corporeal presence of the body of Christ, of the internal sacrifice of believers, and other fine things, as can be seen in Catal. Test., fol. 161, P. f. Twisck, Chron., 9//1 book, page 285, col. 1. MARTYRS MIRROR. 215 This, as every one knows, can not be done with or by infants. Continuing, Vicecomes {lib. 3, cap. 6 and 7) writes what advice Amalarius Fortu- natus gave to those who wished to be baptized, say- ing: "He that desires to be baptized, must fast for several days previous to it, according to the exam- ple of Cornelius, who, in order to receive baptism worthily, prayed at the ninth hour, and fasted in his house. ' ' He does not speak of such candidates as had no knowledge, and to whom baptism was administered without their knowing and wishing it, but of such as had come to knowledge, and desired to be bap- tized. Hence his words are: "He that desires to be baptized." The example of Cornelius, adduced by him in order to teach the candidates to fast and pray before baptism, confirms our preceding view, namely, that he is not treating of infants, but of intelligent persons. Amalarius (lib. 1, de Offic. Eccles., Vicecomes, lib. 3, cap. 14, page 524), writes: "The second meeting of the catechumens takes place four weeks from the time of fasting; then, on the fourth day of said week is held the third examination; they are then instructed in the beginning of the four evan- gelists, and receive on that day the Lord's Prayer and the apostles' creed, which they recite (or pro- fess) on holy Easter Eve. Concerning what is related between, and which we have not noticed, namely, how the teacher would touch the ear of the novices with his finger, this we leave as it is, neither commending nor condemning it, seeing it is of small importance. In the mean time, it is gratifying to us, that the novices were then examined in the faith before baptism, which is a proof that the example of the first church, yea, of the holy apostles, was still followed. See Acts 8:35, 36, 37; Besides the above, D. Vicecomes (lib. 5, cap. 39) quotes the following from Amalarius: "On holy Easter and Whitsuntide, the church (of God) has always been want to gather unto God new members, through baptism, and we justly rejoice over their salvation, since the white garments worn by them indicate the brightness of their purified minds." Bapt. Hist, page 524. , As regards the custom of baptizing on Easter and Whitsuntide, and the white garments then put on the candidates, an explanation has been given else- where, namely, that this was done to none but be- lievers. With this we leave the testimony of Ama- larius Fortunatus. Note. — It is stated that about the same time there lived an eminent man and defender of the Christian religion, named Antharitis, who, however, was opposed to the Roman church, and particularly to the baptism of infants, holding the opinion that they should not be baptized; on account of which it was reported of him that he rejected baptism en- tirely; or, at least, that he said, no baptism should be taught; which is to be understood of the baptism administered to infants. Concerning this, I find this annotation: "Gregory, in the Register of the Lon- gobards, writes that Antharitis refused baptism to the children of Christians." Seb. Franck, C/iron., Rom. Kelt. , fol. 74, col. 2. About A. D. 768. — We find that at this time even among some of the Romanists, instruction in the faith was practiced before baptism, so that to this end they established certain rules, by which infant baptism was weakened not a little, and baptism upon faith, according to the ordinance of Christ, greatly strengthened. Touching the rules established at said time, the following, among other things, is recorded in Bapt. Hist., page 527, from Vicecom., lib. 1, cap. 26: "On the Sabbath (or Sunday) of holy Whitsuntide they shall all fast, and observe all the divine services, with reading and praying as well as with baptism." Cap. 27. Those who desire to be baptized, shall come to church (or to the assembly) with their leaders, after the third hour, on the Sun- day before Easter. Cap. 29. Here it is taught, how the teachers are to descend to the baptismal water, and how they are to baptize first the men and then the women. Having noted these things, D. Vicecomes (cap. 6) writes concerning it the following: "The men and the women were separately admitted to the catechism, that is, to the instruction in the faith; first the men, and then the women. Hence, in the ordination (for this purpose) there occurs the prayer: Almighty, eternal God, and Father of our Lord Jesus Christ, behold with gracious eyes these thy servants, whom thou hast made worthy to be called to the first prin- ciples of the faith. ' ' A like prayer was pronounced over the women. A little further on he writes: "When this was done, he (the teacher) went among them, and laid his hands upon their heads, saying: Sing with a loud voice, ' I believe in one God the Father. ' Turning then to the women, he did the same." This, the author says, was done for the sake of discipline and virtue, that these might be implanted together with the doctrine of the faith, in the cate- chumens; for Christ said to his apostles (Matth. 28): "Teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost;" adding : ' ' Teaching them to observe all things what- soever I have commanded you." Understanding this to be the best course, the apostle Peter (Acts 2) first enlightened the people by preaching, and taught them to repent of their former wicked life; whereupon those who with eager ears heard the word of God, and had derived profit therefrom, were baptized. "Would to God," says the writer who has quoted this, "that the Roman church had continued in the baptismal ordinance of Christ and his holy apostles; never would there have become of it such an absurd infant baptism, and, thence, such a grossly barba- rous and ignorant Christendom in Europe. ' ' Bapt. Hist., page 528. Those who had been baptized thus (that is, upon faith), were then exhorted several times by a deacon, to pray on their bended knees. Bapt. Hist., Page 532, ex Ord. Rom., and Amal. Fort. Who will believe that these persons, who have thus written on baptism, were members of the Ro- man church? I say nothing of the many other 210 MARTYRS MIRROR. points which they, as can be inferred, maintained in opposition to the common Romanists. Who would not hold it certain, that these people were entirely separated from the papists, who observed the Roman superstitions? Yea, that at the present day they would be declared heretics by the Pope, and, should persecution arise, be placed at stakes and burned alive? as has occurred not long since, yea, recently, to many of our fellow-believers, on account of the same belief, as will appear more fully in the sequel of this history. We shall, therefore, commit these people to God. Whether they agreed in all other points with the common Anabaptists, we are not able to show; it suffices us that they, though called Romanists, op- posed the belief of the common Romanists, and that they approached very near the truth in import- ant points, especially in the article of baptism. With this we will leave them, and proceed to other testi- monies. Abotit A. D. 772. — We quote the following from Bapt. Hist., page 515: "Those who had come to adult years, had to be instructed first in the Chris- tian doctrine, and were then examined before bap- tism. " Wittikind became a catechumen, was instructed in the faith, and then baptized with Albion. "They had to say the creed and the Lord's Prayer." Syn. Ang., cap. 2. "The teachers had to instruct the people, how to renounce (Satan) at baptism, and what to believe." Syn. Turon., cap. 18. Page 516: "They had to be tolerably instructed in the doctrine of Christ, and be given to godliness, for (in the council of Aries) it was enjoined upon the leaders to teach them." "They used to renounce the devil and his works; which works are — murder, fornication, adultery, drunkenness, and such like; the pomp is pride, pre- sumption, vanity, vain-glory, temerity." Syn. Tur. Certainly, these were all wholesome and good rules, approaching very near the apostolical teach- ings; hence we accept them as good instruction in this iron and corroded age. It is achieving a good deal, if one who stands at the point where many crooked roads meet, takes the right, or, at least, the best one. That these people who observed said rules, were entirely free from error in other points, it is not our intention to maintain. He that walks amidst the darkness of night, can easily miss the way; so also they, living as they must, in the dark- ness of popery, could easily be misled in this or that point. We let God judge them, being content with this, that through the darkness we have seen the rays of thein, knowledge and good practice. A. D. 781. — This is the year which is mentioned by different writers as the one in which the far-famed Carloman, though he had accepted the Christian faith himself, presented his son, who was then sev- eral years old, and whom he had up to this time left unbaptized, for baptism, which was administered to him in the city of Rome, on Easter; likewise his daughter Gisla, of whom it is stated that she was baptized the same year, at Milan, by the Bishop or teacher Thomas. Bapt. Hist., page 523, H. Mon- tan. Nietigh., pages 80, 81, from Centur. 9, Magdeb., cap. 4, Anna/. Francor. Regino., lib. 2, Adon. Aetate, 6. From this manner of proceeding it appears, that at this time no such reasoning obtained, as was afterwards, and had also previously been, resorted to by those of the Roman church, who commanded parents, on peril of their salvation, yea, on pain of damnation, to have their children baptized. But those who took a proper view of the matter, and esteemed the command of Christ more than the de- crees and statutes of men, did not allow themselves to be intimidated by these threats, but deferred the baptism of their children, till they, having grown up, accepted the faith, and themselves desired to be baptized thereupon. We say nothing respecting Carloman, the father here spoken of, neither of him who baptized his son, and would conclude neither this nor that touch- ing their life and faith; we simply commend their action in this matter; on the one hand, that the father, though he had professed Christ, and was called a member of the church, left his son and daughter unbaptized, as an evidence that he consid- ered infant baptism (as a human invention) useless; on the other hand, that those who baptized them, did not censure this course, but rather assented to and confirmed it with the deed, which is the more evident from the fact that the ordinance was admin- istered with great pleasure, yea, joy, as history tells us. About A. D. 792. — Albinus teaches on John 1 {Bapt. Hist., page 505), that baptism is to be re- ceived with faith. He writes: " It is aptly said that the forerunner of our Lord baptized in Bethabara; for Bethabara signifies a house of obedience, that they should all, through the obedience of faith, come to the baptism of Christ. ' ' This Albinus, surnamed Flaccus, was a remarka- bly learned and beloved man of that age, but never- theless called ignorant, and hated, by his adversaries. In his confession he was greatly opposed to the common belief of the Roman church, especially in the matter of baptism. In baptism he required faith, regeneration, and newness of life, declaring that these were the means to receive it worthily; which things, though highly spoken of with the mouth, yet in infant baptism are practically ignored. In the defense of his belief he was bold, regarding, it seems, neither the hatred nor the favor of the people, so that, besides what we have just men- tioned, he left various excellent things concerning the baptism of adults; of which we will present a few instances. On John 15 {page 509) he says: "Why does not the Lord say: Ye are clean because of the baptism in which ye are washed? but says: Through the word which I have spoken .unto you. For, take away the word, and what is the water, but water? When the word meets the element, then it becomes a sacrament. Whence derives the water the power, that, though it wets the body, the soul is purified, if the word does not effect this? But this is not effected, because it is spoken, but because it is be- lieved. MARTYRS MIRROR. 217 In baptism there are three visible things: i. the body (of the one baptized), 2. the water, 3. the teacher; and three invisible things: 1. the soul, 2. faith, 3. the Spirit of God." We can almost see with our eyes, and feel with our hands, that this man here intended to oppose the belief of the common Romanists. He makes use of two special arguments, with which he suffi- ciently denies, yea, refutes, the Roman infant bap- tism. His first argument opposes the belief of those who were wont to tie salvation to the elementary water of baptism, and, consequently, to save them, as it were, baptized the infants; in opposition to which he averred that the element of water without the word of God is merely an element, and no sacra- ment; but that the water becomes a sacrament through the word of God, not because the latter is spoken, but because it is believed. And thus he re- moves with his first argument also another error of the Romanists, who imagined that in baptism, through the saying of a few words, the water was consecrated and made a means of salvation; which he refutes, however, by the declaration that the con- secration is not effected by the speaking of the word, but because it is believed. If then, in baptism, the water is ineffectual with- out the word, and the word has no virtue unless it is believed, as Albinus declares, he flatly opposes in- fant baptism, since there the water only is used, without the instructing word, and without the latter being believed by the infants. His second argument is a sufficient refutation of those who administered baptism to infants, without regard as to whether they had intelligent minds, true faith, and the fruits of God's Spirit, or not; for, this belief he opposes when he says that in baptism there must be not only three visible things, 1. the body, 2. the water, 3. the teacher, but also three invisible things, 1. the soul [mind], (that is, an intelligent soul, for otherwise the soul cannot properly be so called) ; 2. faith (that is. that which consists in a sure confidence, for this is peculiar to true faith, Hebr. _n.:i); 3. the Spirit of God (that is, that which is fruitful in virtues), for the Spirit of God is known by its fruits, Gal. 5:22. But who has ever been found that was able to discover such works of the soul, of faith, and of the Spirit, in infants? with- out which, indeed, baptism has no virtue, as conclu- sively follows from the arguments of Albinus, which are in accordance with the teachings of the holy word of God. How this harmonizes with infant bap- tism, the impartial may judge. Of regeneration, Albinus, in the 7th penitential psalm {page 510), says: "Thou art my God; thou hast created me. I can be re-created by no one but thee, by whom I have been created. Thou hast created me by thy Word, which, O God, abideth with thee. Thou createst me again by the Word, which has become flesh for our sakes." The Romanists were accustomed sometimes to call baptism, by which they meant infant baptism, a regeneration, without respect to newness of life, merely on account of the water, which, with the speaking of a few words, was administered to the infants. But Albinus here declares that as he was created by the word, even so he is re-created and regenerated by the word. He says nothing at all about the water; not to depreciate the outward ad- ministration of water baptfem, but to show that re- creation or regeneration does not lie in it; for, that the same must be effected by the word, whereupon the administration of water baptism follows, as a sign of it, seems to be the burden of his whole argument. Moreover, it is also deserving of notice, that in the above passage, touching the incarnation of Jesus Christ, he says, that the Word (namely, by which all things were made) became flesh for our sakes, which accords with our confession, and also agrees with John 1: 14. Albinus {lib. 3, de Trin., cap. 17, page 512) says: "We are not to believe that he (Christ) then re- ceived the gifts of the Holy Ghost; he who from his birth was always full of the Holy Ghost; but that the mystery of the Holy Trinity might be declared unto us in baptism, the Son of God was baptized, being a man; the Holy Spirit descended as a dove; God the Father was heard in a voice, without the invocation of which, no baptism can avail anything. Therefore, the Son of God wished to signify by his own baptism, that the whole Trinity was present; who commanded the stewards of his mysteries (the apostles): "Go, teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost." Again : Why did the Lord have himself baptized ? Namely, that no one, though he might possess great gifts and power, should despise to be baptized. He makes use here of three modes of speaking which are incompatible with infant baptism. First, when he says that without the invocation of the holy Trinity no baptism can avail anything; for, who knows not that infants cannot invoke the Holy Trinity? Secondly, when he adduces, as a founda- tion of baptism, the command of Christ: "Teach all nations, baptizing them," etc. ; for there teaching and baptizing are joined together, which, as even some pedobaptists declare, is inapplicable to infants. Thirdly, when he shows why the Lord had himself baptized? Namely, that no one, though he might possess great gifts and power, should despise to be baptized. For, that this also cannot be understood of infants, even nature teaches; since they have no great gifts or power, and, consequently, can neither rely upon them nor despise baptism. D. Vicecomes {lib. 1, cap. 32, page 535) quotes the following from Albinus Flaccus: "At baptism, on holy Easter-day, the catechumens (the novices who have been instructed in the faith), if they desire baptism, recite the Lord's Prayer and the creed from memory. ' ' This is certainly clear testimony of the custom of the believers of that age, from which it is evident, that their children and novices had to know the Lord's Prayer and the creed, yea, had to recite it from memory, and must themselves desire baptism, before they were baptized. Who would say that new-born infants can do this? Moreover, it was not only required, to recite the Lord's Prayer and the creed from memory, but also to give reason for it, and this not only once, but several times, on differ- 218 MARTYRS MIRROR. ent days appointed for this purpose, in the weeks before Easter and Whitsuntide, as shown above, to which we refer the reader. See also, G. Durand. , lib. 6. Ration. Div. Offic. de 4. Feria Hebel. 4. Quadrag, etc. Page 536. Vicecomes {lib. 3, cap. 21), says: "He (Albinus) also makes mention of the exami- nations (in the faith) of the elect, that is, those chosen to be baptized, tracing them down from the times of the apostles." Cap. 22, he says: "Then took place the examinations (in the faith), in order that it might be ascertained with greater certainty, whether, after the renunciation of Satan, the word of God and the faith promised to it, had taken deep root in the heart." Cap. 26: "Albinus Flaccus, in the chapter on baptism, writes: ' For the baptism of the elect, who are examined (in the faith), accord- ing to the rule of the apostles, consecrated by fast- ing, and instructed by diligent preaching, two sea- sons are set apart, Easter and Whitsuntide.' " To this, D. Vicecomes adds this comment: "If these examinations were held according to the rules of the apostles, they must needs have been observed by all; but subsequently, when infant baptism came into vogue, this necessary practice was abolished (or discontinued) by the church, A. D. 860, in the reign of the Emperors Louis the Pious and Lo- thaire; of which abundant proof exists. " What do you think, beloved reader, of this last testimony? to say nothing of the testimonies of Al- binus Flaccus. This Vicecomes was a pedobaptist and strenuous maintainer of pedobaptism; yet he states that the necessary (yea, apostolical) practice of examinations (in the faith) was abolished or dis- continued when infant baptism came into vogue; he also indicates the time when this occurred, namely, A. D. 860. As to how he came at this, we leave to him to answer. In the meantime, this is also quite a refutation of those who fix the origin of infant baptism very early, indeed according to some, in the time of the apostles. However, that infant baptism, together with many other superstitions, originated soon after the death of the apostles, they can, in some meas- ure substantiate; but that it wavered in the Roman church, for many centuries, till the year 900, yea, almost 1000, being now established, then abolished, adopted in one place, and rejected in another, etc., appears sufficiently from the books in which we have read the same. We confine ourselves to the time of Albinus Flac- cus, who lived about A. D. 792, when this intru- sion was already rapidly gaining ground, which also D. Vicecomes has seen, for, when he mentions the chrism in baptism, and some other factitieus practices of the papists, he adds that it is his opinion that all this did not begin until after the time of Albinus Flaccus, when they ceased to baptize adults. Lib. 5, cap. 5 and 19. I cannot forbear adding here the verdict of Jacob Mehrning, who, immediately after noting the pre- ceding passages from D. Vicecomes, writes: "Thus we see from the history of this time, that infant baptism hung yet as by a thread between both, be- ing received by some, and rejected by others, which is a strong proof that it is not apostolical, much les s instituted by Christ himself. But what immeasura- ble damage to souls, and what grossly barbarous ignorance in Christendom, the introduction of this absurd infant baptism has brought about, many in- telligent persons, even in that age, were able to dis- cern. Bapt. Hist., page 537 . A. D. 800. — Various writers state that at this time, the last year of the eighth century, infant bap- tism, although those of the Roman church in gen- eral stoutly adherred to it, was nevertheless not practiced, yea, positively rejected by many, inso- much that they observed the very ancient custom mentioned by us in different preceding centuries, of baptizing only adults, on Easter and Whitsuntide. Sebastian Franck, writing of this time and cus- tom, and having referred to Tertullian's book, De Corona Militis, says: "Respecting this passage, Beatus Rhenanus notes that it was the custom of the ancients, to baptize and wash adults with the washing of regeneration; which custom was ob- served till the time of Charlemagne and the Em- peror Louis, A. D. 800." Chron. Rom. Kett., page 123, col. 2. P. J. Twisck gives the following account for the year 800: "The ancient custom was, to baptize adults with the washing of regeneration, which was observed till the time of the Emperors Charlemagne and Louis. This is shown by the laws established by them, in which the priests (that is, the teachers) were prohibited from baptizing at any other time than Easter and Whitsuntide, except where death was imminent." Again: "It was the custom of the ancients (Polydorus says), to baptize mostly adults, and to put a white garment on them after baptism. This was done at Easter and Whitsuntide; in the meantime, before these feasts, those to be baptized were instructed in the mystery of the faith, and were called catechumens, that is, such as are being instructed ; for, when they had apprehended the mystery, they were baptized." Chron., 8lh book, page 271, col. 2, from Polydor. de Inventoribus rerum, lib. 4. Beatus Rhenanus in Atinat. super., Tertull., Grond. Bewijs, letter B., Chron. Seb. Franck., Thorn. Imbr.,fol. 26. Although this century, in the beginning, seemed to be doomed to darkness, as regards the true doc- trine, especially with reference to the matter of bap- tism upon faith, yet the sun of truth rose to a con- siderable altitude, so that his beams shone out in every direction, illuminating the face, that is, the people, of the earth. For not only the separate Christian communities, but even many of those who still adhered to the Roman church, observed bap- tism, to say nothing of different other articles, according to the original Christian and apostolical custom. P. J. Twisck, in the conclusion of the eighth cen- tury, though greatly deploring the manifold human inventions which were then increasing in the Roman church, through the power of the Pope and of the councils, declares nevertheless that the baptism of adults still obtained in some measure among them; his words are: "The ancient custom of baptizing MARTYRS MIRROR. 219 adult believers and penitents appears still to exist in some measure in the church."* Page 274. From this we can judge how much more this practice must have flourished among those who entirely free themselves from the Roman supersti- tions, and who had fled as from Babel, — I mean the members of the true Christian church, who had to hide themselves as doves before the eagle, as shall be shown. With this we will conclude our account of baptism in the eighth century. AN ACCOUNT OF THOSE WHO SUF- FERED IN THE EIGHTH CENTURY. SUMMARY OF THE MARTYRS OF THE EIGHTH CENTURY. [We commence with a certain severe persecution of the Christians in the East, instituted by Haumar, King of the Saracens, about A. D. 718. Thereupon follows a note concerning said perse- cution; it is related that those of the East had long before separated from those of the West (that is, from the Roman church); mention is also made of the Thessalonian churches, which, from the time of the apostles, are said to have continued unchanged in religion; from which it is concluded that appar- ently also some of these true believers were put to death for the true faith, in said eastern persecution. A very brief account of the great cruelty exercised by Elvelid, the Mohammedan, A. D. 739, against all Christian prisoners in the eastern countries, whom without mercy, he caused to be put to death, because of the ChrLtian worship; upon which fol- lows a note containing more particulars, and some explanation with regard to Eutichius, Peter of Da- mascus, Peter Mavimenus, and others, who were put to death for the Gospel, in the East, particularly at Damascus. Derthuin, Bertherius, Anobert, Hunored, and others, oppose the superstitions of Boniface, the papal Legate ; whereupon they are deposed from their ministry, about A. D. 748. Albert of Gaul, and Clement of Scotland, follow the aforementioned persons, and reprove Boniface for introducing his superstitions; then it is related, of each separately, what happened on this account to Albert and Clement; and how they died, accord- ing to the most reliable testimony, about A. D. 748; a discrepancy among authors as to the time of their death; how the discrepancy can be reconciled. Two followers of the aforementioned martyrs, Samson and Sydonius, as well as some others, whose names are not mentioned, maintain their doctrine against the papists, especially against Bon- iface, the aforementioned papal legate; but whether for this they were martyred or put to death, is not stated. A circumstantial account of a severe and lament- able persecution instituted by Mady, King of the Arabians, against the Christian believers in the East, about A. D. 780. A note touching said persecution, as well as how the Arabians proceeded in persecuting the Chris- tians in other places; also, what might be adduced, as regards the matter of martyrization, from our account of baptism in this century. Conclusion.] * This appears also quite clearly from the example of Charle- magne, who, about the year 7Si, had his son Carloman, who was then several years old, baptized by Pope Adrian I., at Rome, on the feast of Easter. His daughter Gisla was also baptized the same year, at Milan, by Bishop Thomas. H. Montanus refers this to the year 781, but others, to A. D. 800. SEVERE PERSECUTION IN THE EAST, ABOUT A. D. 718. There was now considerable tranquillity in the western countries, but in the East commotions be- gan to arise; for about the year 718, Haumar,* King of the Saracens, issued bloody decrees for the persecution of the Christians. He prohibited wine, according to the laws of Mohammed, which, how- ever, did not matter much; but the most grievous of all was this: he endeavored to compel the Chris- tians to apostatize and deny Christ; he promised exemption from tribute and taxes to those who, forsaking Christ, should adhere to Mohammed; on the other hand, he threatened to punish with death, all those who should cling steadfastly to Christ. In the meantime he oppressed them with intolerable burdens, and deprived some of life, by various torments, f He also made a law that the testimony of a Chris- tian should not be valid, nor be accepted against a Saracen. In short, it is stated that by virtue of said decrees, many of the innocent and defenseless Chris- tians became martyrs; but in default of faithful his- torians of that time, the names of said martyrs have not come down to us, save a few, as shall appear. Note. — Above all, it must be observed in this account of the eastern martyrs, that, as far as re- gards open churches or communities, those of the East had long before separated from those of the West, that is, from the Roman church, because they would not be subject to the power and domin- ion of the Pope of Rome, who; already, A. D. 606, had been declared head of all the churches; but as such they would by no means recognize or accept him. This separation, in the course of time, as- sumed such proportions, that, as far as we know, they have not united again even to the present day. Moreover, it is established by different writers, that, besides said separated churches, called the Greek, there are other churches in the East, princi- pally in the region of Thessalonica, who are agreed in all respects with the Anabaptists of the present day, and have maintained such faith and practice uninterruptedly from the time of the apostles; of this, however, we shall speak more fully in the six- teenth century, in connection with baptism. lpared > * Paul Diac, lib. 21. Hist. Rom. in Ceone Isa Abr. Mell. Hist., fol. 305, col. 2. t In the year 720, the Saracens or Arabians came over into Spain, where they sorely persecuted and martyred man}' pious Christians. Sigibert. Chron. Tudcnsis. Also, Abr. Mell., fol. 32S, col. 1. However, from this we would conclude neither the one nor the other. 220 MARTYRS MIRROR. This being the case, it would not be surprising, if in said persecution of the Christians in the East, not only this or that single person, but, what is more, very many true believers were martyred and put to death for the true faith in Jesus Christ, and the sin- cere practice of the precepts of the Gospel. Never- theless, we can tell no more than what the ancient writers have left us, and shall, therefore, proceed accordingly, adding, whenever we think it neces- sary, our own opinion in the margin or in a note. THE GREAT CRUELTY OF ELVELID, THE MOHAM- MEDAN, TOWARDS ALL CHRISTIAN PRISONERS, WHOM HE, WITHOUT MERCY, CAUSED TO BE PUT TO DEATH, ON ACCOUNT OF THE CHRISTIAN RELIGION, A. D. 739. It is stated that A. D. 739, in the 23d year of Leo Isaurus, the Mohammedan Prince Elvelid caused all the imprisoned Christians in every city to be put to death, on account of the Christian religion. Among them is mentioned one Eutichius, who was carried away to Karras, in Mesopotamia, and, at the time when said slaughter and martyrization of all impris- oned Christian believers occurred, offered up, be- cause of the same faith and. testimony, for his Savior Jesus. Compare Paul. Diac, lib. 21, with A. Mel- linus, 2d book, fol. 305, col. 2, 3. Note. — Of said Eutichius we find no further account, touching the confession of his faith, save that, when the other martyrs were put to death, he, too, was offered up for Christ; which must also be understood of various others. See the abovemen- tioned authors, compared with what we have stated in the beginning of this century. We will say nothing of Peter, Bishop of the church of Damascus, Peter Mavimenus, and others, who, at this time, were also put to death in the East, particularly at Damascus, for the testimony of the Lord Jesus, about the year 742; since the an- cient writers have left us no definite information respecting their particular confession of faith, only a general statement, namely, that they suffered for Christ, and for the Christian or evangelical truth. Hence it has come, that some who boast of Christ and his holy Gospel with their mouths, yet, by their singular expositions, yea, by their deeds and works, are very far therefrom, have nevertheless not hesi- tated, to claim as of their number, and produce as witnesses for their strange, and, in many respects, unchristian and unevangelical confessions, persons of whom we maintain, because of certain circum- stances mentioned by ancient writers, that they be- lieved and lived in perfect accordance with the true tenor of the holy Gospel, and, as a seal of this, tes- tified to this with their blood and steadfast death. O, how greatly it is to be lamented that the an- cients have not left us more definite and clear infor- mation with regard to this ! We feel confident, that it would still refresh many a well-meaning heart, and serve to confirm their faith, if they should see that in those early, and not less turbulent times, many of their fellow brethren and sisters had such love for Christ, their beloved blood-bridegroom, and for his heavenly doctrine (which they confess with them), that they did not hesitate, the one in the fire, another in the water, some under the teeth and claws of wild beasts, others under the sword, the deadly halter, or otherwise, to bear testimony to it. But we hope that in the right place, and through- out, we have given as much information and expla- nation in regard to it, as will satisfy a true Christian and well-meaning soul. All things cannot be dis- cussed in one place. We will here leave this, and proceed from the East, of which we have hitherto spoken, to the West, where now we think we can find clearer information concerning several special points of the faith, namely, of such persons as did not suffer under the heathen, Mohammedans, Saracens, or the like, but under the Pope of Rome, or the Roman church, where it was customary to con- demn people on some particular articles of worship. But before we proceed to the martyrs who were punished as criminals and with death, we deem it well, by way of introduction to, and preparation for, this matter, to show first, how this, as by steps, took its rise; namely, how first a few persons, whom we shall name, about this time, opposed a certain papal Legate, with words and censures, for intro- ducing certain superstitions ; and what occurred to them, on this account, from the Pope. OF DERTHUIN, BERTHERIUS, ANOBERT, HUNORED, AND OTHERS, WHO WERE DEPOSED FROM THEIR MINISTRY, BECAUSE THEY WOULD NOT ACCEPT THE SUPERSTITIONS OF THE PAPAL LEGATE, ETC., ABOUT A. D. 748. A certain Boniface, Archbishop of Mayence, hav- ing been sent out, as an apostle, ambassador and legate, by Pope Zacharias I., to convert the heathen to the Roman see (as it was called), and to inocu- late to those who already belonged to it, the Roman ceremonies and superstitions, and cause them to observe the same, many bishops, overseers, or teachers, in Germany, Bavaria, and France, op- posed it with spiritual weapons, namely, with re- proofs from the word of God, refusing to obey in this respect, either the Pope or his Legate. Among those who thus refused, there are men- tioned by name, Derthuin, Bertherius, Anobert, and Hunored. These men were accused to the Pope, and charged not only with said matter, but, from envy, also with being avaricious, proud and desirous of filthy lucre. Thereupon they were all deposed from their ministry, by authority of the Pope and his Legate; but how it ended with them, is not stated, though it is to be presumed that some kind of ecclesiastical exclusion, anathematization or excommunication followed ; however, since this is passed by in silence, we can conclude nothing cer- tain concerning it. MARTYRS MIRROR. 221 In the meantime, there appears, on the one hand, the boldness of said persons in reproving the Roman superstitions, and, on the other hand, the shameless arrogance of the Pope and his legate, in deposing and removing those who, loving the good, could not refrain, according to the doctrine of the word of God, from reproving the evil. See A. MelL, fol. 328, col. 2, compared with Aventin. Annal. BoJ., lib. 3. HOW ALBERT OF GAUL, AND CLEMENT OF SCOT- LAND, ALSO OPPOSED THE PAPAL SUPERSTI- TIONS, ABOUT A. D. 750; ON ACCOUNT OF WHICH THEY WERE MARTYRED. It is stated that about A. D. 750, there lived two very eminent men, Albert, surnamed Gallas, that is, of Gaul or France; and Clement, surnamed Scotus, that is, of Scotland. Both opposed the superstitions of common popery in various points; Albert began first, in some part of France, and was followed by said Clement, who came from Scotland and joined him. In consequence of this, both, yet each sepa- rately, had to feel the sting of the Pope, in such a manner as the sequel will show. In order to present this, together with the circumstances pertaining to it, in the most suitable way, we shall treat of each separately, beginning with Albert, since he was the first and principal one in said matter. ALBERT OF GAUL, FOR OPPOSING THE ROMAN SUPERSTITIONS, CAST INTO PRISON AT FULDA, IN WHICH HE, TO ALL APPEARANCE, PER- ISHED THROUGH WANT, ABOUT THE CLOSE OF THE YEAR 750. Enlightened by the heavenly radiance of the doc- trine of the apostles, Albert, with voice and pen, had again and again reproved the errors and super- stitions of the Roman church, asserting, namely, that priests or teachers should not be prohibited from marrying ; that the relics, or bones, of the saints ought not to be venerated; that images should not be worshiped or saluted as a religious service, and that the Pope has no right to the primacy (or supremacy) over the church. He condemned the masses for the dead, purgatory, etc., as [human] inventions. Wicelius adds: He rejected as unneces- sary and superstitious, ceremonies, the imposition of hands, the making the sign of the cross, confir- mation, etc., and, in short, all such things as are practiced in popery for the purpose of confirming infant baptism. Boniface, the papal Legate, therefore, accused him to the Pope, fabricating and disseminating many slanders, which were spewed out against him as bitter gall. The Pope lost no time, nor sought to delay the matter, but immediately condemned him unheard upon these false accusations; and the abovementioned articles, excommunicated him, and sent the sentence of excommunication to said false accuser, namely, to Boniface, his dear Legate, that the latter should publish it against Albert, through- out France. Hence it is, that the papists number him among the heretics, though they fail to show what heresy it was, for which he was condemned and thus shamefully excommunicated; which matter must be gleaned from other writers, except the testi- mony quoted above from Wicelius, according to A. M. Having received said letter containing Albert's excommunication, from the Pope, Boniface not only caused the same to be published throughout France, and deposed him from his ministry, but also incar- cerated him in the monastery at Fulda, in which imprisonment he probably died of hunger, thirst, and divers wants. Compare Wilibald. in vita Boni- facii, Aventin. Annal., lib. 3. Nauc. Gen. 26, vol. 2. Balaeus. Cent. 14, cap. 30, 31, in Append. Epist. Zach. ad Bonif., Tom. 2, Concil Lulsenb. Haigiol. hi vita Bon., with A. M.,fol. 328, col. 3; also, J. Gys., edition of 1657, fol. 30, col. 2, 3. FURTHER OBSERVATION, RESPECTING THE TIME OF THE PRECEDING EVENT. Most ancient writers, it seems, with whom also A. Mellinus agrees, fix the time of the excommuni- cation and martyrdom of said Albert, about A. D. 750. A. M., fol. 329, col. 1. Seb. Franck fixes it ten years earlier, namely, A. D. 740. In Chron. Rom. Kelt., fol. 64, col. 2. However, this discrepancy can easily be recon- ciled, if a distinction is made between the time when Albert commenced to teach against the Pope and the Roman Church, and the time when he was anathematized by the Pope, and, ultimately, de- prived of life in the dungeon at Fulda; for ten years can easily have intervened, and Seb. Franck may therefore have had regard to the time when he be- gan to teach, while the other authors, including Mellinus, may have referred to the time of his death. Regarding this it appears that John Gysius made a great error, either through incorrect authors, or for some other reason, when he fixes the time of the aforesaid martyr, A. D. 900. See in the margin of the place referred to above. CLEMENT OF SCOTLAND, A COMPANION OF ALBERT, EXCOMMUNICATED AND THEN BURNED, AS A HERETIC, BY THE ROMANISTS, ACCORDING TO THE TESTIMONY OF THE ANCIENTS, A. D. 750, FOR THE SAME REASON, NAMELY, FOR OPPOSING AND REJECTING THE ROMAN SUPERSTITIONS. When Clement, having come from Scotland, had joined the aforesaid Albert as a companion, and united with him in regard to doctrine, he not only began, but ceased not, even as the friend whom he had found, to combat with the spiritual armor, and, 222 MARTYRS MIRROR. CLEMENT OF SCOTLAND BURNED BY THE ROMANISTS. if possible, to overcome, in an evangelical manner, the Pope and the Roman Church, in various points, touching mostly her ceremonies. Thereupon he was also accused, and put to death in such a man- ner as in the proper place, we presently hope to show. The accusations brought against him were of the same nature as those preferred against Albert, his companion; which was not at all strange, since he had placed himself under Albert, not only as a friend and companion, but also as a disciple. For this reason, the Pope, through the accusation of Boniface, the papal Legate, pronounced the same excommunication against him. But when he presented himself for the purpose of vindicating his conduct in a full synod, Boniface prevented him from taking this course, making the people believe that it were not lawful to admit a heretic who had been excommunicated or excluded from the church, to divine worship, or to a synodal assembly; yea, that such an one should not be per- mitted to have the benefit (in whatever this might consist) of the laws or ordinances of the church. Seeing that by this pretense his lips were sealed, making it impossible for him to properly defend himself, he had recourse to his pen and wrote a book concerning this matter, against Boniface. Finally, it is stated and maintained that this stead- fast witness of Jesus Christ, was burned as a heretic by the Romanists, even against the will of Pope Zacharias, about A. D. 750, or a little after. Compare this entire account of Clement with Willibaldi, Nauderi, Aventini. Balae. Alij ubi supra. Also, Annal. Boj. Bernhard. Lutz, in Catal. Hceres., Tom. 2, Condi. Also, A. M., 2d book, H. M., 16 19, fol. 328, 329. Hist. Mart. I. S., 1645, fol. 30. FURTHER OBSERVATIONS TOUCHING THE CASE OF ALBERT AND CLEMENT, ACCORDING TO THE ACCOUNT OF SEBASTIAN FRANCK. "In the year" etc., "these two men drew to them much people in France, pretending to be fol- lowers of the apostles, and speaking great things of the mysteries of God, and the life and conduct of man. Boniface, Archbishop of France, wrote the whole matter to the Pope, who, in a council of the bishops, laid it before them. They rejected the opinion of the (supposed) heretic from the church." Finally he says: "They were unanimously deposed and anathematized." Chron. Rom. Kelt., fol. 64. SPECIAL ACCOUNT OF CLEMENT, ACCORDING TO P. J. TWISCK. "Clemens Scotus, a faithful disciple of Bishop Adelbert, taught with great power in France and MARTYRS MIRROR. 223 Germany, especially in Bavaria and Franconia, that the Pope ought not to have so much power; that he (the Pope) very improperly would forbid the priests (or teachers) to marry; that he introduced many new and unknown ceremonies into the church, and originated false doctrines. He (Clement) was con- demned without a hearing or examination, and his writings or books were burned. ' ' Chron. , page 258, col. 2, and 259, col. 1, from Joh. Munst., fol. 125. Aventin., lib. 3. Chron. Seb. Fr.,fol. 54. OF TWO FOLLOWERS OF THE AFORESAID MARTYRS, NAMED SAMSON AND SYDONIUS, WHO, WITH OTH- ERS, MAINTAINED THEIR DOCTRINE AGAINST POPERY, PARTICULARLY AGAINST THE PA- PAL LEGATE, BONIFACE, ARCHBISHOP OF MAYENCE ; BUT WHETHER FOR THIS THEY WERE MARTYRED, IS NOT STATED. Samson was also a Scotchman by descent, and an elder and companion of said Clement. He and Sydonius, Bishop in Bavaria, and others of like purpose and belief, were as one heart and soul, to oppose with the word of God, Boniface, the papal Legate, who proposed to oppress the people with manifold superstitions and burdens. This, not only Samson, but also Sydonius and the others boldly did. They taught with word and pen, that the apostolical embassy (as it was called) of Bishop Boniface bore a closer resemblance to paganism or anti-christendom, than to Christendom, and that he had deformed rather than reformed, France and Germany. Again, that he was a sycophant and flatterer of the Pope of Rome, to whom he had not only bound, but completely sold himself, as a sworn slave. This they were able to prove, since, by a solemn oath, he had sworn to the two Popes, Zacharias I. and Gregory II. : That he would bring all the per- sons whom he should draw to him, also into obedi- ence to the Roman see. These things were known from documents written by himself and transmitted to said Popes. They also censured him for his evil practices in the administration of baptism (that is, infant bap- tism), consisting in the saying of certain words, by way of exorcism. In this several questions were generally put to the unintelligent infants, namely: "Believest thou?" etc., whereupon the sponsors, in the child's name, answered: "Yea, I believe," etc. ; which things certainly deserved no little cen- sure, though without them, infant baptism had but little virtue or respectability. They were also greatly offended, because he would forbid them to marry, as contrary to the institution of God, Gen. 1 : 27, 28, yea, as being a doctrine of devils, 1 Tim. 4:1 — 3. Finally it is stated, that said persons, and others, unable, in Germany as well as in France, to bring about any improvement with their doctrine, were greatly oppressed, partly through the tyranny of the popes of Rome, and partly through the authority of the kings of France, yea, were condemned in open synods, deposed from their ministry, and shut up in prisons and dungeons, and thus closely guarded that they might not escape. But as to what finally became of these persons, and others of like belief, A. Mellinus states, that the papistic historians are ashamed to tell. Compare Aventin. 3, Annal. Centur. Balaei., 14, cap. 31, and in Append., Tom. 2. Concil. in Decret. Greg. 2, Epist. Bonifac. ad Zachar. Citante Balaeo. Hist. Boj., lib. 3, with A. Mell., 2d book, fol. 329, col. 1, 2. SEVERE AND LAMENTABLE PERSECUTION, INSTI- TUTED BY MADY, KING OF THE ARABIANS, AGAINST THE CHRISTIAN BELIEVERS IN THE EAST, ABOUT A. D. 780. About A. D. 780, in the fifth year of Leo IV., son of Constantine Copronymus, Mady, King of the Arabians, greatly devastated the church of God in the East, constraining the innocent and defenseless Christians to apostatize, especially the servants and slaves. To this end he had given full power to one Thesias, surnamed Zelotes, to inflict upon the Chris- tians all manner of oppression. The latter, upon coming to Emesas, promised to constrain no one to apostatize, or to become marked with the sign of Mohammed, except the Jews, or those who had long before not been Christians, but unbelievers. But when the Jews and the Christians had been separated, he commenced to torment the Christians far more cruelly than had ever been done by the Governors Lysias and Agricolaus, under the hea- then Emperors; so that he put to death many of them, men as well as women, for the name of Jesus Christ. In the meantime something remarkable occurred here. Certain women whom he visited with various torments, to see whether he could not make them yield to his ungodliness, remained steadfast, over- coming, through the grace of our Lord Jesus Christ, his fury with patience. He caused a thousand stripes to be given them, and had them scourged and tor- mented unto death, till they received from Christ the crown of victory. Proceeding thence throughout Syria, he demol- ished, as far as Damascus, all the meeting-places of the Christians, and ravaged the churches, thus breaking the promise made by the Arabians to those of Syria, viz. : That under their rule they should live in peace and tranquillity, and enjoy the free and unrestricted practice of their religion. But (as the apostle says) as then, he that was born after the flesh persecuted him that was born after the Spirit, even so it was now, Gal. 4:29. See Abr. Mell., 2d book, fol. 306, col. 1, compared with Paid. Diac, lib. 23, Histor. Rom., in Leone 4. Sigibert. Chron., A. D. 781; others, however, fix it A. D. 780. 224 MARTYRS MIRROR. FURTHER OBSERVATIONS RESPECTING THE AFORE- MENTIONED PERSECUTION. We commenced this century in the East, thence proceeded to the West, and have now returned to the East, namely, to the countries situated east from Italy, and, consequently, far from Rome, and the Roman see of papal dominion. As regards the aforesaid persecutions, as well as the churches which existed in the East, especially in the Thessalonian regions, and the martyrs who fell there, namely, what and how much is to be held of them, can be gleaned from the explanation which we gave in the beginning, and to which we here refer the reader. These Arabians proceeded and brought still more persecution and misery upon many Christian be- lievers in other countries ; however, for reasons already mentioned, we are again prevented from speaking more fully, or, at least, separately, of each person that may have been martyred there. The account of holy baptism, which we have given for this century, would furnish us with not a little matter, to fill these hundred years to the very end with true professors of the true faith, also with such as, to all appearance, did not hesitate, in testi- mony of their upright and unwavering minds, to lay down their lives for the sake of Jesus Christ, which is the utmost that can be required of any martyr: but as we have not been able to find their names, they can have no place in this book. It is sufficient, we hope, that their names, by the hand of God, are written in the Book of life and eternal salvation. AN ACCOUNT OF THE HOLY BAPTISM IN THE NINTH CENTURY. SUMMARY OF BAPTISM IN THE NINTH CENTURY. [This account begins with a sad lamentation, that nearly all the learned and celebrated men were cor- rupted through the Roman superstitions. Immediately, however, a consolation follows, namely, that in this corrupt age there were still people who did not adhere to the Roman super- stitions. Then it is shown from Haimo, that teaching must precede baptism; that the candidate must first be instructed ; that he must first be enlightened, etc. Thereupon, in the margin, A. D. 821, it is noticed that Christus Taurinensus wrote against the invo- cation of images, of the cross, of relics, of the saints, and against the power of the Pope, pilgrimages, etc. In the margin, for the year 825, a certain council of Paris is adduced, against image worship. In the same place, Gratian says that Christians must not oppose weapon with weapon, but flee before perse- cution. Rabanus Maurus appears, A. D. 830, and teaches how in his time the catechumens were prepared for baptism. Of those who asked for baptism, and made haste for it. His exposition of Cant. 3:6: "Who is this that cometh up white as snow?" Again, that the candidate must previously be instructed in the faith of the incarnation of Jesus Christ; also, that in the sacrament of the Supper, the language is figurative. Angelomus follows Rabanus, teaching that the sins which have been committed through the senses, are washed away (that is, forgiven) in or through baptism; which is more fully explained. Thereupon, A. D. 840, Bertram, Heymon, and Walafrid appear, who declare themselves against the Roman church, in various points, as in the matter of baptism, transubstantiation, justification, good works as practiced by the papists. The council of the Christians at Paris, in the time of Louis and Lothaire, is introduced; lamentation on account of the encroachment of infant baptism, and the neglect of the instruction once connected with baptism. The conversion of the Slaves (of Slavonia) is stated; also, that they were baptized, though not according to the Roman custom, nor in the Roman language. Marginal notice, for A. D. 843, that Christus Lupim at Ferrara refuted the new Roman doctrines, as purgatory. A few good things respecting the baptism of adults are adduced, for the year 848, and explained in a simple manner. In the margin, for A. D. 858, it is stated of Gunthcr, Bishop of Cologne, that he calls the Pope a tyrant, yea, a wolf. Idiota declares that in baptism we accept Christ as our bridegroom. In the margin, mention is made of Ulric, Bishop of Augsburg, that he accused the Pope of error. Hincmar, Bishop of Landun, opposes the baptism of infants, and prohibits their being baptized; on account of which he is severely accused. Paschasius advances three things which are in- compatible with infant baptism. Remigius teaches against the Pope ; likewise, Tergand, Bishop of Triers, who calls him antichrist, and Rome Babylon. Conclusion from P. J. Twisck and John Patrick.] Jesus Christ our Savior, speaking of the grievous times which should come after his departure, says, (Matt. 24: 12): "And because iniquity shall abound, the love of many shall wax cold." This was experi- enced at this time; for with the growth and increase, through very many ungodly and unrighteous super- stitions, of the iniquities of the Pope of Rome and the whole Roman church, the true love for God's commandments decreased, so that but few were found, who, as bright lights, penetrated the smoke that came up from the Roman pit; yea, nearly all men of learning and celebrity were corrupt. O sad and lamentable matter !* Nevertheless, as Noah and his family served God in the first world; Lot, in Sodom; Daniel and the three youths, Shadrach, Meshach, and Abed-nego, in Babylon; Elijah and the seven thousand who * A. D. 812, disputes began to arise in the Roman church, con- cerning transubstantiation, or the changing of the bread and wine into the sacrament ; so that the custom of the holy Supper was con- verted into idolatry. P.J. Twisck, Chron., gth book, page 279, col. 1, from Chron. Mich., zdpart,/oI. /7s, Zegh.,fol. 245. MARTYRS MIRRO^.. 225 were hidden and had not bowed their knees to Baal, in the land of Israel, where the prophets of the Lord were slain, and his altars thrown down; even so there remained some, though but few, at this time, who, living in the midst of popery, did not adhere to the Roman superstitions, but abhorred them. However, in order to avoid prolixity, we shall confine ourselves, omitting, as has been our custom, other points to the article of baptism, except where it maybe found necessary to add something else; and shall show when and by whom this article, witli the rejection of infant baptism, was maintained salu- tarily and in the fear of God, according to his words. Hence we will begin thus. A. D. 814. — In the days of Louis the Pious, the first of this name, who began to reign with the year 814, there lived and wrote the celebrated Haimo, of whom various praiseworthy things concerning baptism upon faith are still extant. Haimo, on Matt. 28: 19, {Bapt. Hist, page 561,) writes: "In this place the order how to baptize aright is pointed out to us; in which it is ordained, that teaching must precede baptism, for he says: 'Teach all nations;' and then adds: 'baptizing them.' He, then, that is to be baptized, must previously be instructed, that he may first learn faith, which he shall afterwards receive in baptism. How could any one give clearer testimony concern- ing the true baptism of Jesus Christ ? how, also, could anybody more plainly reject infant baptism, than by such a declaration? every word emphatically says it. He begins with Matt. 28: 19, where the Lord says: "Go ye therefore, and teach," or, in other words make disciples of; which he explains thus: "that teaching must precede baptism ; ' ' for the Lord first says: teach, and then, baptize, and that therefore he that is to be baptized, must first be instructed, and learn the faith. Certainly, these are things which pertain only to the adult and intelligent; hence it would be sinning against the truth to apply them to unintelligent infants. Haimo {Serm. Domin. 1 2, Trinit. , page 564) says : "Since those who are baptized, must first be en- lightened with the grace of the Holy Spirit, then in- structed by the teachers, and finally called to confess the faith, hence arises the custom that," etc. This accords fully with the preceding; for he de- clares the same still more plainly, since here not only instructing is joined to baptizing, but the illumina- tion of the Holy Spirit, the instruction of the teach- ers, and the confession of the faith are connected with, yea, required before baptism; which is so clear, according to the purport of the first declara- tion, that it is unnecessary to add another word; the impartial may judge. As to what he further says in the same place, concerning the touching of the tongue, the saying of the word Hcphphatha, etc. , we leave as it is, neither praising nor censuring it, since it is of little consequence, if the truth and the signi- fication of the matter is rightly preserved. Haimo, on Rom. 1 {page 542), writes: "At the time of baptism we confess that we believe on God the Father, and on the Lord Jesus Christ, and on the Holy Ghost; likewise, that we renounce the devil and all his pomp and works. If we observe this thus, we belong to God in faith; but if we do not, we are convinced of unbelief* A little before, in his exposition of Rom. 6 {page 540), he makes mention of four different bap- tisms: 1. In the water only, as was John's baptism. 2. In fire and the Spirit, with which the apostles were baptized on the day of Pentecost. 3. In water and the Spirit, which baptism then obtained in the church. 4. In the shedding of the blood with which the Lord himself and all the holy martyrs were bap- tized. These four different baptisms can pertain to none but the intelligent and believing; for, as regards the first, namely, John's baptism, it is expressly stated that those to whom it was administered, confessed their sins and repented. Matth. 3:6, 8, 11. As to the second, namely, the baptism of fire and the Holy Ghosfe, which was administered to the apostles by God himself from heaven, this did not at all relate to infants, seeing that all who were thus baptized, spake with tongues and magnified God. Acts 2:3, 4. Concerning the third, namely, the baptism in water and the Spirit, which then obtained in the church, this likewise could not be peculiar to infants, since the fruits of the Holy Ghost, without which the Holy Ghost cannot be, do in no wise appear in them. See Gal. 5:22. Respecting the fourth, namely, the bap- tism by the shedding of blood, this, according to his statement, is peculiar only to Christ and the martyrs; consequently it cannot be regarded as applying to infants, for these do not even know of confessing Christ, much less of suffering one's blood to be shed for his name's sake, and of dying in constancy. Continuing, he shows in the same place (Rom. 6) that in him that is to be baptized, there must be three invisible things: 1. Faith. 2. The soul, which is washed from sin. 3. The Holy Ghost, by whose co- operation the forgiveness of sins is imparted. We would explain these things more fully; but since this is a passage expressed in almost the very words which Albinus, in the preceding century, for the year 792, wrote (on John 15), of which we gave an ex- planation, we will, to avoid repetition, take leave therefrom, referring the reader to said explanation. Haimo teaches, on Canticles 4 {page 544), that all who desire to become brethren must be baptized, saying: "Without the washing of baptism, no one can be a true believer. ' ' What else is this than what the holy Scripture teaches, namely, that in baptism we put on Christ? and that by faith (which is professed in baptism) we become the children of God? Paul says: "Ye are all the children of God by faith in Christ Jesus. For as many of you as have been baptized have put on Christ." Gal. 3:26, 27. But some one may think : Haimo speaks of becom- ing brethren by baptism ; whereas Paul speaks of be- coming children of God, of putting on Christ, etc. * A. D. 821 (writes P. J. Twisk), that is, in the time of the Roman Emperor Louis, there lived Christus Tauriiiensus, who wrote and taught against the invocation of the images, of the cross, of the relics, of the saints, and against the power of the Pope, and pilgrim- ages. Chron., <)th book, page 280, col. 2, from Jo)i. Munst.,fol. 132. 226 MARTYRS MIRROR. True, beloved reader; but who, with only a little experience in the holy Scriptures, knows not that to be a child of God, or to be a brother of the church of Christ, is one and the same thing? Certainly, it is the same; for the same Spirit that makes us chil- dren of God, also makes us brethren of Christ, yea, joint heirs with him. Rom. 8: 15-17. For this rea- son, Christ calls them both his brethren and his chil- dren, saying: "I will declare thy name unto my brethren, in the midst of the church will I sing praise unto thee." And again: "Behold, here am I and the children which God hath given me." Hebr. 2: 12, 13. Who now shall say that Haimo, who calls the bap- tized, brethren, and Paul, who terms them children of God, contradict each other? Their accordance is sufficiently proven, and at this we will let it rest. Of the dignity of baptism, Haimo, on Hos. 2 {page 547), says: "Baptism is sanctified by faith in the sufferings of our Lord." "What doth hinder me to be baptized?" said the Ethiopian to Philip. Philip replied: " If thou believ- est with all thine heart, thou mayest, ' ' Acts 8 : 36, 37 ; indicating that, in order to receive baptism worthily, sincere faith is required, by which baptism is sancti- fied, which is just what Haimo has expressed in the above words; and thus his words agree with those of the holy Scripture which we have quoted.* The righteous, Haimo says, on Ps. 38 {page 548) : "Live in baptism, in which they die unto sin and the world." Again, on Ps. 136, he says: "By the Red Sea we understand holy baptism, which (so to speak) is red, being sanctified through the blood of Christ," and a little further on: "By the impartation of the same, the believers begin (to proceed) in the way by which they come to God. ' ' On Zech. 13 he says: "When we receive the faith, we are regenerated in Christ, and in baptism we are washed from all our sins ; and they that through faith are regenerated in baptism, are made children ol God. Again, on Cant. 1, he speaks thus: "As Israel was preserved in the Red Sea, but Pharaoh drowned, even so the church of the Gentiles, by baptism, is delivered from the bondage of the devil, and led into the true land of promise, to the liberty of the Gos- pel; thus she who was formerly an handmaid of in- iquity, is become a friendf [beloved] of Christ, cleansed and washed, by baptism, from the filth of sin." These passages are like the jets of a fountain, which, though they shoot forth in different places, proceed from one source. In the first passage, it is said of the righteous, that they "live in baptism, yea, die unto sin and the world. " The life spoken of here signifies a spiritual life, and is contrasted with death, which comes by sin ; the dying unto sin and the world, signifies a forsaking and renouncing of the same, which can be done only by those who previously adhered to, and loved, sin and the world. * The following passages by Haimo, from Ps. 38, to Cant. 1, are apparently quoted by Idiota. Bapl. Hist., pages 547, 548. t In the Dutch translation of the Bible, in the Book of Canticles, the word corresponding to "love," whenever this is applied as a term of endearment to the church, by Christ, Ksvriendinne, i. e., friend; hence the allusion is not so apparent in the passage as translated here into English. — Translator. In the second passage, baptism is compared to the Red Sea, and it is said that "by the impartation of the same, the believers proceed." But is not this the very thing which Paul spoke of the figurative baptism of the believing patriarchs, saying: "Breth- ren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the (Red) sea; and were all bap- tized unto Moses in the cloud and in the sea" (1 Cor. 10:1, 2); which is not to be understood of infants that were wont to be carried, but of adult persons, who were able to proceed and walk. In the third passage, faith, regeneration, baptism, and being made children of God, are joined together. "They that through faith are regenerated in bap- tism, are made children of God," he writes. But how can this be interpreted otherwise, than with reference to intelligent persons, who, having attained to faith, by the hearing of the word of God, are re- generated, and, in token thereof, baptized, and adopted as children of God into his church ? Faith certainly comes by hearing, and hearing by the word of God. Rom. 10:17. Regeneration takes place after the death of the first birth, or after the mortify- ing of the old man. John 3:4, 5; Rom. 6:4. Bap- tism is administered to the believing and regener- ated, as a sign of faith and regeneration. Acts 8:37; Tit. 3:5. Those are made children of God, who, through faith, have put on Christ, and, in proof of this, have been baptized. John 1:12, compared with Gal. 3:26, 27. Judge now, whether these are things that can be done by new-born infants. I am fully confident that you will say: No. Yet, these things are connected with baptism, not only by Haimo, but principally by God, in the holy Scriptures; yea, without them, baptism is of no value. Hence we say: "What God has joined together, let not man put asunder." Matth. 19:6. In the fourth passage it is said, that "The church of the Gentiles, by baptism, is delivered from the bondage ol the devil," and that "she who was a handmaid of iniquity, is (thus) become a friend [be- loved] of Christ." This certainly savors not at all of infant baptism, for it cannot be said of infants, that they are the church of the Gentiles, under the bondage of the devil, a handmaid of iniquity, nor that they, by baptism, are delivered from the service of the devil, and become a friend of Christ. Cer- tainly, no one can be delivered from the service of the devil, but he who has served the devil; no other can be liberated from the servitude of iniquity except she who previously committed iniquity; she who previously blasphemed; no other can be adopted as a friend of Christ, than she who formerly, by wicked works, was at enmity with Christ; consequently it is indisputable, that this cannot be understood of in- fants, seeing these things can have no place with them; this even those who maintain infant baptism, must admit, and hence we dismiss the subject. "The adult (candidates) also made confession of their sins, and a penance was imposed on them, for forty, twenty or seven days." Haimo, on Hcb. 6, (A 552). Here adult and not infant candidates are spoken of, yea, such, .upon whom, when they had made con- MARTYRS MIRROR. 227 fession of sins, -a penance (or amendment of life) was imposed ; which are things pertaining to adults, and not to little children; this is too plain to be refuted. Said baptism was so firmly maintained and thus valued by Haimo, that he held that it should never be repeated, if it had been administered according to the rule of the holy Scriptures ; for, treating of the 6di chapter of Romans, he says, by way of exposi- tion : " If we have once died unto sin in baptism, we may not be baptized again." Bapt. Hist., p. 543. This well accords with the custom of the Anabaptists of the present day; for, though they rebaptize such as have been baptized in their infancy, when they attain to the faith ; regarding the baptism which is received in infancy as no baptism at all, because it is not according to holy Scripture; yet no one is rebap- tized by them, who has been baptized aright, that is, upon faith. Note. — A. D. 825. — The council held at Paris, A. D. 825, decreed against .image worship. Sam. Veltius, Geslacht-register, page 127. Gratian said to his cotemporaries : ' ' The Lord, in saying to his disciples : ' When they persecute you in this city, flee ye into another,' teaches that Christians when persecuted, should not repel weapon with weapon, but flee therefrom' ' . See Grondclijke Vcrklaringc Danielis ende Johannis, printed at Harlem, in the year 1635, p. 56. A. D. 830.* — It is stated that A. D. 830, in the sixteenth year of the reign of Emperor Louis I., sur- named the Pious, there shone forth as a bright light, and wrote, one Rabanus Maurus, residing at Fulda, who, among various things written by him against the Roman church, also speaks of baptism, in the discussion of which he throughout employs such language as pertains only to believers, and in no wise to infants ; notwithstanding he at one time, it appears, had been a maintainer of infant baptism, and many other superstitions of popery, so much so that he had been an abbot. But passing this by, we shall show what he wrote of baptism, and how closely it agrees with the teaching of the holy Scriptures. In Jacob Mehrning's history of baptism, various passages from Rabanus Maurus are adduced, some of which, it is suspected, have been attributed to him unjustly, or, at least, that, if he has written them, he wrote them before he was enlightened or converted ; as, among others, in lib. 2, de Proprit. Serm., cap. 200; again, lib. 4, cap. 10; of which we let the intelligent judge. Nevertheless various things are found, which, we doubt not, are justly ascribed to him, as, for in- stance : Of the instruction of the catechumens before baptism, and how the novices ought to learn the faith before they are baptized. In Decretis de Con- secrat. dist. 4, cap. Ante Bapt., ex Rabano, Bapt. Hist., page 560. Likewise, the quotation made by Vicecomes {lib. 2, cap. 40) from Rabanus (in lib. de instruct. Cleric.'), which reads as follows: "The order according to which the catechumens are pre- * The proper time tor baptizing was still Easter and Whitsun- tide,. Bapt. Hist., page 550, num. 2. White garments were put on those baptized, which signified the innocence, salvation and purity of the Christian; that they should henceforth, all through life, keep themselves unspotted from iniquity. Page 553, num. 14. pared for baptism, is this: First they are interro- gated whether they renounce the devil, ' ' etc. Bapt. Hist. , page 562. The rest we omit. By this he indicates, that in his time, in the church of which he was a member, the custom of preparing the novices for baptism was still observed, inasmuch as first, the instruction of the faith, called the catechism, was presented and taught them ; also, that they had to renounce Satan, &c. ; which was observed not only at this time, but in nearly all the preceding times, as appears from this passage: "They are wont to renounce the devil with his works and pomp." Syn. Turon. Bapt. Hist., page 516, num. 7. That in the time of Rabanus the instruction of novices extended not only to those of heathen de- scent, but also to such as were born of Christian parents, is declared by Jacob Mehrning, Bapt. Hist., page 560, contra Rulichium. D. Vicecomes (lib. 3, cap. 9), quotes from Raba- nus Maurus (page 562) : ' ' The fellow petitioners for baptism are those who, through the doctrine of the faith, and by refraining from disorderly conduct, make haste to receive the grace of Christ in bap- tism." This confirms our former assertion, namely, that before baptism a preparation had to be made, in or ■ der that it (baptism) might be received worthily; which preparation is here called ' ' the doctrine of the faith and refraining from disorderly conduct." In it are comprised both parts of the doctrine which John presented to those who came to his baptism, saying : "Repent ye, and believe," etc. Matt. 3:2, com- pared with Mark 1:15, and Acts 19 : 4. Moreover, they are called fellow petitioners, and it is said that ' ' They make haste to receive the grace of Christ in baptism," which are things that cannot be done by infants. Hence he writes, on Cant. 3 : 6, (page 540) : "Who is this that cometh up white as snow? " ap- plying the same to the candidates, who, cleansed from their former sins, come up from baptism, and increase in virtue. "This mystery," he says, "is not otherwise than under the invocation of the Holy Trinity, that is, in the name of the Father, of the Son, and of the Holy Ghost ; thus the Lord says to the apostles, Matt. 28 : 19: 'Go and teach,' " etc. Hence, when he speaks of coming up from the water, and of the invocation of the Holy Trinity, as well as of the passage, Matt. 28: 19, he sufficiently shows that he does not speak of the baptism of in- fants, since they cannot come up from baptism, nor invoke the Holy Trinity, nor fulfill the passage, Matt. 28 ; which is too clear to be refuted. We will therefore briefly conclude this account of Rabanus with that which P. J. Twisck records concerning him. THE VIEWS OF RABANUS MAURUS CONCERNING VA- RIOUS OTHER ARTICLES OF HIS FAITH, ACCORD- ING TO THE AFOREMENTIONED AUTHOR. He writes, A. D. 830: "Rabanus, an eminently learned man writes and says: 'The catechism, that 228 MARTYRS MIRROR. is, the doctrine of the faith, shall precede baptism, so that the candidate (catechumen) may first learn the first principles of the faith.' " He further says : ' ' The Lord Christ first anointed the eyes of the man born blind, with clay made of spittle, before he sent him to the water of Siloam ; therefore, the candidate shall first be instructed in the faith of the incarnation of Christ, and, if he then believes, admitted to baptism ; that he may know what grace he obtains in baptism, and to whom he owes his service for it." Again : ' ' Rabanus writes also, that in the sacra- ment the language is figurative, and that Christ, having gone to heaven (in order that we being regen- erated by faith, should long the more ardently for him) left us this sacrament, as a visible figure and symbol of his flesh and blood, so that we the more abundantly, might apprehend in faith the invisible things." This language, Twisck writes, the Roman church now greatly curses. "He also taught contrary to the Roman church, of the authority of the holy Scriptures, of justifica- tion, repentance, the state of the soul after this life, and against other* papal errors, as his books testify. ' ' The same thing was done at this time, by Ange- lomus, who treated of the grace of God, good works, and the keys of the church, in opposition to the Pope. Chron., oth book, page 283, from John Munst., fol. 120, 133. John Boea., lib. 4, Grond. Bewijs, letter A. Chron. Seb. Franck, fol. 77, Casp. Swine k, fol. 115. Same year as above. — This Angelomus just men- tioned is referred to in Jacob Mehrning' s History of Baptism, in which it is stated that, besides the aforementioned views held by him contrary to the Roman church, he left the following testimony with regard to the matter of baptism : Angelomtis (in cap. 7, lib. 3, Reg. 1, page 548), says: "From all that we have sinned with the sight hearing, smelling, tasting and feeling, we are redeemed through the grace of God, by the wash- ing of the living fountain of water (that is, water- baptism). But the forgiveness of previous sins is not enough, if we are not diKgent to lay up good works : for, otherwise, the devil who was gone out of the man, finding him empty of good works, re- turns, manifold, and makes the last state of that man worse than the first. ' ' Hence, when Angelomus here speaks of the sins which before baptism were committed through the senses, as, through the sight, hearing, smelling, tasting, and feeling, he certainly indicates thereby, that the persons of whom he speaks,' are not unin- telligent infants, seeing these can neither use nor abuse their senses, and, consequently, as long as they lack the knowledge and power, they can not sin with them. Hence it also appears that the baptism of which he speaks, is not infant baptism ; for this can have * Twisck might have used a less ambiguous phrase here, though we doubt not. that the intelligent reader will readily see what he means; but, for fear that some one might misunderstand him, we will add a few words of explanation. The word " other," of course, implies that some errors have already been adduced ; strictly speak- ing, however, he has not adduced the errors, but rather the articles of faith in regard to which errors were held, by the Roman church. Translator. no regard to sins committed previously through the abuse of the senses. The baptism in question, then, is such a baptism as is received by persons who can lay aside previous sins, and lay up good works ; who also give no room to the devil gone out of them, that the last state may not be worse than the first ; for of all this, Angelomus speaks. We will, therefore, leave this, and proceed to other testimonies serving the same purpose. A. D. 840. — That at this time not only baptism, but also various other articles of Christian doctrine were maintained contrary to the belief of the Roman church. P. J. Twisck indicates, in his Chronijk., for the year 840, with these words : ' ' Bertram, a courageous and learned man, now vigorously as- sailed the doctrine of transubstantiation, in a remark- able book, dedicated to the King of France. Hey- mon, Bishop of Halberstadt, also contended against this doctrine, and wrote much of baptism, the Sup- per, justification, good works, and of the church and her office, in opposition to the opinion of the papists. Also Walafrid opposed the new doctrine of the Romanists very vigorously.* P. J. Twisck, Chron., gth book, page 286, col. 2, and page 287, col. 1, from Joh. Munst., fol. 129, and 132. A. D. 841. — It is recorded that at this time, in the reign of the Emperors Louis and Lothaire, a council was held at Paris, concerning which it is written {chap. 6): "In the beginning of the holy church of God, no one was admitted to receive bap- tism, who had not previously been instructed in the faith, and in the mystery of baptism, as is testified by the words of Paul, Rom. 6:3: 'Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death?' which passage of the apostle has reference to the sacrament of baptism." In the council of Laodicea (Tit. 46), it is also written, that "those who desire to come to baptism, shall learn the faith, and recite the same to the bishop or teacher, on the fifth day of the great week. ' ' Again (Tit. 47): "That those who were baptized in sickness, shall, after recovery, diligently study their faith and know what great grace they have received; which words plainly indicate, that those who attain to the Christian faith, are also previously instructed concerning said faith and the mysteries of baptism. But now, sad to relate, also the infants of Christian parents are baptized, who, on account of their tender age, cannot comprehend this matter, which to learn even persons of understanding must exert themselves diligently, and which, owing to the negligence of some, has gone out of use in the Chris- tian church. O what great neglect ! O what great mischief." Jacob Mehrning, Bapt. Hist., page 538. * About this time, Bertram taught, in his book of the Body and Blood of Christ, concerning the words : " This is my body," tha't this is to be understood figuratively, and that in the Supper, the faith is presented somewhat differently than the eyes externally see, and the taste perceives ; also, that the bread and wine are figuratively the body and blood of Christ, and represent to, or keep before us, the remembrance of the .suffering and death of Christ. Sam. Veil., Geslacht-register, pages 126, 127. In the Scythian church, (A. D. 840), writes Valfrid Abbas, they used the common mother tongue, and taught that images should not be worshiped or honored ; that the paschal lamb should not be consecrated; yea, that it was better to aid the poor, than to deco- rate the churches. P.J. Twisck, Chron., gth book, page 286, col. 2, from Casp. Grev., fol. 277. MARTYRS MIRROR. 229 About A. D. 842. — It is stated that at this time a number of slaves who had become converted were baptized, yet not in the Roman manner, nor in the Roman language, as was customary with the Ro- man church, as well as with all other churches which adhered to the Roman see; but in a different man- ner and in another language; so that it appears from this occurrence that this church must have been sep- arated from the superstitions of the Roman church not only in forms, but also, as may be inferred, in faith and practice. To this, the following annotation {Bapt. Hist., page 552, num. 9), among others, has reference: "They (those of the Roman church) used the Roman language not only in Italy, but also in other regions that were subject to the papal power; but that baptism was administered also in other languages, is proved by the history of the conversion of the slaves."* Ex. Historia Sclav. About A. D. 848. — That the instruction of nov- ices, before baptism, obtained also at this time, Jacob Mehming, Bapt. Hist., page 550, informs us with these words : ' ' The adults had (then) to be instructed in the faith, and were catechized before baptism, as has been proven above, from Rabanus, Haimo, and others; thereupon they had to confess the faith, as Rabanus {lib. r, de Cleric. Institutione ; cap. 27) relates. They were asked, whether they believed in God the Father, the Almighty, and on his only Son, our Lord, and on the Holy Ghost, a general (christian) church, forgiveness of sins, resurrection of the flesh, " etc.f Bapt. Hist., p. 550, num. 4. These were good and salutary customs for the upbuilding of the church of God ; by which the name of the Lord was praised, the church edified, the word of God most strictly observed, and the salvation of many promoted. But the ancient say- ing: "Where God builds a temple, Satan builds one in opposition to it," was also verified here; for, at the same time that those who loved the truth, baptized believers, upon the confession of their faith, nearly all the others, who were called Roman or Greek Christians, baptized infants, who, as every one knows can neither believe nor confess the faith; this has been referred to above. . About A. D. 854. — It is stated that very near the time of Haimo, there lived and wrote Idiota. In J. Mehming ' s History of Baptism is found a quo- tation by him, relating to baptism, which reads as follows: "In holy baptism we accept Christ for our bridegroom, and enter his chamber, which is orna- mented with manifold graces and virtues. ' ' De In- nocentia, cap. 3. To accept Christ for one's bridegroom, to enter his chamber, is certainly not the work of children, but of believers. Those accept Christ for their bridegroom, who betroth themselves to him by faith, and, in token thereof, are baptized. John * A. D. 841— Christus Lupim, at Ferrara, refuted the new Ro- man doctrines concerning purgatory, matrimony of priests, and other points. P. J. Tzvisck, Chron., gth book, page 2S8, col. 1, from Catal. Test., fol. 103. t A. D. 858.— At this time, Gunther, Bishop of Cologne, wrote to Pope Nicholas: "Thou art playing the tyrant : under the guise of a shepherd we find thee to be a wolt. The title, indeed, is father, but virtually thou showest thyself a Jupiter." Sam. Veltius, Geslacht- register, page 127. 3:26,29. Those enter his chamber, who, through obedience, join themselves to his church; for they are no more ' ' strangers and foreigners, but fellow- citizens with the saints, and of the household ol God." Eph. 2:18. That which is further said of the chamber of the bridegroom, namely, that it is ornamented with graces and virtues, has reference to the spiritual ornament of the church of God, which latter is the true chamber of our heavenly bridegroom Jesus Christ. This church of God cannot be ornamented with graces and virtues by infants, seeing infants are ornamented with neither actual graces nor real vir- tues ; hence, it has also respect to the believers, who, having come, through baptism, to the church of God, ornament the same with actual graces and real virtues. This concludes our exposition of the passage of Idiota. Note. — A. D. 859. — Huldricus or Uldoricus, Bishop of Augsburg, greatly complained of the vio- lence of the popes, and said : ' ' What will become of this flock, when the shepherds become wolves?" He openly maintained that the Pope was fallible, and that it was lawful to admonish him for his error, and to reject his bad decrees. P. J. Twisck, Chron., gt/i book, page 298, col. 1, from Merula, fol. 177. Jan. Crespin, fol. 211, 215, 216. A. D. 860. — At this time, there departed from the belief and practice of infant baptism, Hincmar, at one time Bishop of Laudun, inasmuch as he would no longer baptize children, so that they grew up without baptism, and many also, who did not attain the years of understanding, died unbaptized; on account of which he was then greatly accused by Hincmar, Bishop of Rheims, who, to this end, wrote to him as follows: "And thou, who knowest that it is true what the Lord says : ' Except a man be born of water, and of the Spirit, he cannot enter into the kingdom of heaven;' hast nevertheless commanded, that infants shall not be baptized in thy church, not even when in peril of death, so that they should not be saved, though it is written: 'The Son of man is not come to destroy men's lives, but to save them.' Thou hast also acted contrary to the decrees of Syricius, Leo, Gelasius, and the African council, as I have informed thee now twice by writing." H. Mont. Nietigh., page 81, ex Biblioth. Pair., Tom. 9, part 2, page 137. Cent. Magd., Cent. 9, cap. 4, pages 40, 41. In another letter, the Bishop of Rheims, with en- treating, and not less earnest words, endeavors to draw him away from his belief, writing : ' ' Desist from preaching this (namely, that infants may not be baptized), the mere thought of which is awful; desist from scattering the flock of Christ (meaning thereby, through error, the Roman church), lest the destruction of all the people come upon thee; and do not, from excessive love for thy belief, sever thyself from," etc. H. Mont., page 82, from Cent. Magd., Cent. 9, pages 157, 158. Also, Bapt. Hist., page 545. From these two letters it appears that Hincmar, Bishop of Laudun, had not only departed from the doctrine of infant baptism, but also earnestly preached against it, so that many of the Roman 230 MARTYRS MIRROR. church, particularly at Laudun, became his adher- ents; for, what did the Bishop of Rheims mean by writing: "Desist from preaching this," but to say that Hincmar of Laudun should cease preaching against infant baptism ? What else does he indicate when he says: "Desist from scattering the flock of Christ, lest the destruction of all the people come upon thee?" Certainly, these words indicate that many had already left the Roman church on this account, yea, that the state of things was such that all the people at Laudun adhered to this doctrine. Moreover, from the last letter we see, how firmly, and almost immovably, said Hincmar must have stood, at Laudun, in his doctrine and belief against infant baptism, seeing such great endeavors were made to draw him away; now by presenting his be- lief in the most odious light, as though he preached things the mere thought of which was awful; now by flattery: "And do not, from excessive love for thy belief, sever thyself from," etc. But whether through this he was in any wise turned away from his belief, we have not been able to ascertain; hence we will let the matter rest. In reference to what he may have taught with regard to other points, we can, on account of the default of history, give nothing certain ; it is suffi- cient for us, that in those perilous times he dared oppose the common Roman church, by rejecting infant baptism, and that much people adhered to him therein, as has been shown above. A. D. 867. — We have now come to the year in which an uncommon and quite unexpected matter is mentioned by ancient writers, of which we will forth- with give an account. Just now, for the year 860, we told of a certain champion of the Roman super- stitions, especially of infant baptism, namely, Hinc- mar, Bishop of Rheims, who, once and again, by express letters, immoderately accused another Hinc- mar, Bishop of Laudun, because the latter refused to baptize infants, and would also not allow them to be baptized, though they were in danger of dying. This same person now, seven years after making the above accusations respecting the non-baptizing of infants, opposed the Pope, not only in one point, but in many, among which infant baptism may also have been, concerning this P. J. Twisck, from other authors, writes thus: "Hincmar, Bishop of Rheims, opposed Pope Adrian II. in many points, in defense of the truth. He charged him with innovation, say- ing that he could not be Bishop and King at the same time; that he should have nothing to do with secular affairs." Chron., gt/i book, page 305, col. 2, from Hist. Georg., fol. 314, Catal. Test., fol. 52. It is a pity and to be lamented, that the ancients have not left us more information regarding the par- ticular points maintained by Hincmar, Bishop of Rheims, against the Pope, and, consequently, also against the Roman church. It would not be very surprising, if among the points maintained by him against the Pope, the de- nial of infant baptism was one; for, when he, seven years before that, accused Hincmar, Bishop of Laudun, for not baptizing the infants, the latter ap- parently, either from the holy Scriptures, or by con- clusivelarguments, demonstrated to him the ground- lessness and vanity of infant baptism in such a man- . ner that he may easily have attained to very differ- ent views, not only in regard to infant baptism, but also in other points which were maintained after the manner of the papists. But as this is not clearly in- dicated, we will not discuss it any further, but leave it as a probable conjecture. Moreover, it is not our purpose to justify said Bishop in every article of re- ligion, nor to declare him orthodox on the whole; but to show that the same person who had previously so stoutly defended the Roman church and the papal superstitions, especially in the matter of infant baptism, now dared attack not only the Roman church, but even the Pope, who is called its head, and to oppose him in many points, as has been shown. With this we take our leave of Hincmar of Rheims. A. D. 880. — At this time there lived Paschasius, a remarkably experienced and virtuous man, who wrote various things against the belief of the Roman church; but as the thread of our account extends only, or, at least, principally, over the matter of baptism, we will also here turn our special attention to the same, and, so as not to be encumbered with many testimonies, present but one passage of his belief with reference to this matter, as recorded in Jacob Mehrning's history of baptism. Paschasius (de Corp. and Sang. Dom., cap. 10, page 594) says: "In the sacrament of baptism the door is opened to believers, to enter into the sonship of God, that we, being delivered from evil through this regeneration, may afterwards become one body with the members of Christ; in which baptism, when the Holy Ghost is shed abroad in the souls of the regenerated, the whole church of Christ is quick- ened, and becomes one body, by one Spirit received by all." Here he indicates three things incompatible with infant baptism. Firstly, when he says that "In the sacrament of baptism the door is opened to believers, to enter into the sonship of God." For, that this cannot relate to infants, appears from the nature of faith and of the believers; as to faith, it is a sure confidence of the things hoped for. Hebr. 11:1. This faith comes by hearing, and hearing by the word of God. Rom. 10:17. That neither this sure confidence, nor hope, nor intelligent hearing of the word of God, can have place in infants, is quite evi- dent, since neither their powers nor their knowledge can reach these things. See Deut. 1:39; 1 Cor. 13:11. Secondly, when he says: "That we, being de- livered from evil through this regeneration, may afterwards become one body with the members of Christ." For the word regeneration is no where in Scripture applied to infants, but to adults. John 3:3: Tit. 3:5. Likewise, to be delivered from evil, is applied only to such persons as, through evil works, were previously ensnared and held captive by sin. 2 Tim. 2 : 26. Hence, the second also does in no wise apply to infants. Thirdly, when he, expounding the utility of bap- tism, says: "In which baptism, the whole church of Christ is quickened and becomes one body, by one Spirit received by all. ' ' For, when mention is made here of the quickening Spirit of God, which in bap- MARTYRS MIRROR. 231 tism is imparted to the church, or, at least, to those who, by baptism, are incorporated as members into the church, it follows almost incontrovertibly, that this relates neither to infants nor to infant baptism ; for, as regards infants, instead of becoming quick- ened by the Spirit of God, after baptism, that is, instead of becoming adorned with all divine and Christian virtues, we see, on the contrary, that they generally, from that time on, as their powers in- crease, are led by their own spirit, so that with the increasing years, perverseness also increases, yea, sometimes gains the ascendency; hence, those who have reached their years, are admonished, that they must be born again, that is, that they must lead an- other and better" life; or that they cannot enter into the kingdom of God. John 3:5, 7. This being the case, it stands fast, that Paschasius, in said passage, speaks neither of infants nor of in- fant baptism. Leaving this subject here, we will conclude with the account of P. J. Twisck, who re- cords of Paschasius, besides what we have stated above, that he mentions but two sacraments, namely, 1. baptism; 2. the Supper; or, as it was anciently called, the body and blood of the Lord; which militates against the seven sacraments of the Roman church. P. J. Twisck, Chron., page 310. Same year as above. — "Remigius," he writes in the same place, ' ' also taught much against the Pope, saying, among other things: That we must address our prayers not to idols, but to the living God; and that the church must conform to the holy Script- ures." Chron., gth book, page 310, col. 1, from John Munst.,fol. 61, 131, 133. Perk., fol. 249. In the mean time, the pious were exceedingly oppressed in this century, by the power of the Pope and the Roman clergy; so that, on account of the smoke of the papistic errors, the fire of the pure doctrine could not burn freely, which was also the reason that not more learned and godfearing men manifested themselves at that time, in defense of the truth of God. A. D. goo. — That at this time, some dared oppose not only infant baptism and other tenets of the Roman church, but even the Pope of Rome, who might well be called the father of all supersti- tions, the example of Tergandus sufficiently indi- cates, who, at this time, dared designate him by the name of antichrist, wolf, etc.; concerning which, Samuel Veltius (from other authors) has noted the following for the year 900: "Tergandus, Bishop of Treves, called the Pope of Rome antichrist, yea, a wolf, 'and Rome, Babylon." Geslacht-register, page 128. Note. — We will close with the account of P. J. Twisck, in his conclusion to the ninth century: "In this century, the occidental or western, Roman Empire, which has been at a stand-still now for 324 years, begins afresh. The clergy, through the folly of the Emperors, obtain power to elect popes and bishops. The Emperors are crowned by the popes, who will themselves to be the masters and lords and rule before and over others, as is evident from this, that some times two, three, and four popes reign at once and seek to domineer over the others, expell- ing, driving away, exhuming, cursing, each other. Spiritual matters are still greatly on the decline, men seeking their salvation far more in so-called good works, in ceremonies and superstitions, than through justification by faith in Christ Jesus. Disputations about transubstantiation are inaugurated, though the Supper is still administered under both forms, that is, with bread and wine. The people, having been to the supper, offer money or something else. ' ' What he further relates of exorcism at baptism; of the mass; of the power to canonize saints; of the worship of saints and images; of the ban of the bishops; of the punishment of heretics; of the con- secration of temples; of purgatory; of soul-masses, to redeem souls from purgatory, etc. , would require too much time to recount. See concerning it, Chron., page 320. This has been told simply to show how and whereby the orthodox Christians were oppressed at this time in their worship of God; and why so few learned and pious people manifested themselves. We will now proceed to show what pious witnesses of Jesus Christ suffered as martyrs at this time. Note. — A. D. 884. John Patrick, a man well versed in the Chaldean, Arabian, and Greek lan- guages, in the monastery of Mabelsbury, greatly opposed the doctrine of an offering for the living and the dead; on account of which he was stabbed to death with awls. See Geslacht-register, page 127. AN ACCOUNT OF THOSE WHO SUFFERED IN THE NINTH CENTURY. SUMMARY OF THE MARTYRS IN THE NINTH CENTURY. [The beginning is a repetition of the fourth propo- sition of the discourse of Haimo (for the year A. D. 814) respecting baptism by the shedding of blood, with which the Lord and all the holy martyrs were baptized. Of the cruelties instituted by the Danish tyrant, Regnerus (A. D. 818) against the Christian be- lievers; which matter is further explained in a note. In the margin, mention is made that A. D. 826, the Saracens invaded the islands of the Romans, and, consequently, Creta; where Cyril, Bishop of the church at Gortina was slain. The tyranny instituted by the King of Bulgaria against the Christians, about the year 842, is shown and confirmed by testimonies. Great persecution of the believers, caused by the mutual contentions of the Kings in France, noted also for A. D. 842. Very grievous and lamentable persecution of Christian believers at Cordova, in Spain, A. D. 850, through the wickedness of the Saracens. It is shown that said persecution had commenced long before A. D. 850, but that at this time it raged the most violently. The distressing martyrdom of John, a tradesman at Cordova, A. D. 850. Note respecting the faith of said martyr. 232 MARTYRS MIRROR. Nunilo and Aloida, sisters and Christian maidens, put to death with the sword, for the name of the Lord, in the city of Osca, about A. D. 851. Marginal note, for the year 852, that then the zeal of some to die as martyrs, was so great that multitudes of them confessed Christ, and ran after martyrdom; among whom Emilas and Hieremias are mentioned, who were beheaded for said reason: however, every one is left to judge for himself. Aurea, a godfearing maiden, after many severe trials, beheaded at Cordova, for the testimony of Jesus Christ, A. D. 856. After adding a note, we prepare to flee from the Mohammedan persecutions, and turn to England and Italy, where more and clearer light has arisen. Marginal note of Hincmar, Bishop of Laudun, that, through the hatred of the Bishop of Rheims, and by a certain council held at Dusiacum about A. D. 866, he was condemned and finally sent into banishment. Johannes Erigena, a Scotchman, and, hence, called Scotus, through the instigation of some monks, put to death by his scholars, for the con- fession of the evangelical truth, at Meldum, in England, A. D. 884. Observations about the time of this history, as well as some remarks upon the history itself, ac- cording to the accounts of Carion, P. Melancthon, C. Peucer, Sebastian Franck of Worth, P. J.Twisck, Caesar Baronius, and A. Mellinus. Finally, his belief is compared with that of Berengarius, of whom we shall speak in the eleventh century. Conclusion.] About the year A. D. 814. — In our account of Holy Baptism for the year 814, we made mention of Haimo, a celebrated teacher of that day, as well as of some salutary and good testimonies, which he left respecting the baptism of believers. Writing on Rom. 6, he treats of four different kinds of baptism, the fourth or last of which he calls baptism by the shedding of blood, indicating withal, what he means thereby, as well as what persons were baptized in this manner. The fourth (baptism), he says, "is by the shedding of blood; with which the Lord him- self and all holy martyrs were baptized." B. H., 2d part, page 540, num. 2, from Centur. Magd. IX., cap. 4, fol. 75. Some one perhaps may think that in this passage by Haimo, nothing is said of a present persecution or martyrdom, but that it is simply shown that the shedding of the blood of the martyrs can, in some measure, be called a baptism, with which the Lord himself and many of his followers, namely, all the holy martyrs, had, so to speak, been baptized. To this we will offer no objection, for it is well re- marked; nevertheless, it will throw light upon the object we have in view, namely, to show the martyr- dom of this time. Hence, in order to reach this end, we say: It would not have been necessary then only to recount to the hearers the shedding of the blood of the martyrs, as well as that in a certain way this may be called a baptism, if at that time the exigency of martyrdom or the shedding of blood for the Lord's sake had not existed, or, at least, if there had been no danger of being persecuted or martyred. Certainly, all good teachers regard the opportune ■ ness of the times, the condition of persons, and other circumstances, in the matter of teaching, lest the salutary and good words of God, by being spoken at the wrong time, or on an unsuitable occasion, should prove void, powerless, and vain to those who hear it. Thus we must believe that also said teacher (Haimo) proceeded, and that, consequently, when he called the shedding of the blood of the martyrs a baptism, and adduced this for the purpose of instructing his brethren, there must have been an exigency of martyrdom, either at the time, or near at hand; otherwise the assertion and exposition of this excellent teacher would not have been adduced properly, or at the right time and on the proper occasion. We shall, therefore, ascertain from other authors the condition of that time, and whether then or shortly after, any persecution, bloodshedding or martyrdom arose against the Christian believers, to which the aforementioned teacher might have had reference in his instruction touching said matter. TOUCHING THE CRUELTIES INSTITUTED BY THE DANISH TYRANT REGNERUS AGAINST THE CHRISTIAN BELIEVERS, ABOUT A. D. 818. Four years after the admonition of the aforenamed teacher, namely, A. D. 818, mention is made of a certain Danish tyrant, called Regnerus, the sixty- second King of Denmark; who, as regards military affairs, was greatly praised by the champions of war, but, with regard to his cruelty and tyranny towards the Christian believers, deserves to be utterly con- temned, yea, counted a tyrant and a blood-thirsty monster. Concerning this, P. J. Twisck (from various other writers) has left the following as a summary of his wickedness, and how he was punished for it, as a warning to all tyrants. "King Regnerus was a prodigy in matters of war, but a great enemy and persecutor of the Christians. He was conquered by Hella, King of the Britons, and cast into a pool of snakes, to be killed in this manner." Chron., qth book, page 280. Note. — We have not been able to learn in par-, ticular the manner in which said tyrant manifested his enmity against the Christians, or how he perse- cuted them; nor the countries and places in which those persecutions occurred; nor the names of the persons who then suffered ; nor how long these persecutions and martyrdoms lasted; hence we can- not more fully speak of these things. In the meantime, it is our firm conviction, that not a few upright professors of Jesus Christ laid down their lives for the apprehended and accepted truth of the holy Gospel, and were offered up as steadfast martyrs for their love to their Savior, and for the working out of their own salvation. But for the want of their particular confessions and names, we are constrained to break off, as we have had to MARTYRS MIRROR. 233 do in several places in preceding centuries; which things can be compared with the account we have given here; which we commit to the intelligent and impartial reader. About A. D. 826, the Saracens invaded the islands of the Romans, and took possession of Crete (where Paul had ordained his beloved spiritual son Titus Bishop and shepherd of the church), and put to death, Cyril, the Bishop of the church of Gortina, for confessing Christ. Compare A. Mell. , 2d book, fol. 306, col. 2, with Zo7iar., Tom. 3, in Michaele Balbo Cedren. TOUCHING THE TYRANNY INSTITUTED BY THE KING OF BULGARIA AGAINST THE CHRISTIANS, ABOUT A. D. 842. When the aforementioned tyrant Regnerus, who commenced to reign about A. D. 818, had died, in the year 832, having been cast among the snakes, and the Christian believers in the devastated regions, had obtained, it seems, some freedom in the matter of living according to their faith, there arose against them, ten years afterwards, namely, A. D. 842, an- other miscreant, no better, to all appearance, than the former, though for a time he had borne the name of a Christian, who instituted great tyranny against them. The last mentioned author, proceeding to the year 842, speaks in his account concerning this matter as follows: "When this King of the Bulgarians had received the kingdom from his father, who wished to retire into privacy, he apostatized from the (Roman) Christian faith to heathen idolatry, and re-established the latter, with much tyranny against the Christians. Chron., gtli book, page 287, col. 1, from Hist. Andrce, fol. 182. Leon., lib. 4, fol. 176. Compare this with the above note. GREAT PERSECUTION OF THE BELIEVERS, CAUSED BY THE MUTUAL CONTENTIONS OF THE KINGS IN FRANCE, IN SAID YEAR 842. In the same year in which the abovementioned Bulgarian tyrant reigned and instituted so much wickedness against the Christian believers, namely, A. D. 842, the kings of the Franks, through their wars, though they were brothers, it appears, griev- ously persecuted and martyred the poor believers, everywhere in the French territories ; so that said persecution and martyrdom is compared and re- garded as equal to the persecutions instituted in earlier times by the heathen emperors. Of this, the following is found in the last mentioned chronicle, and in the same place: . ' ' The fraternal wars between the kings of the Franks, were the cause of much calamity and distress to the poor believers through- out France, so that they might well be compared to the cruel persecutions which in former times oc- curred under the heathen princes. ' ' Concerning this, Remigius, Bishop of Auxerre, who lived about this time, writes thus (on Ps. 69): ' ' There are different times of persecution ; one, when the heathen fall unmercifully upon the Chris- tians; the other, when the evil purpose of the (false) Christians persecutes the believers, which time still continues in the church ; for, though the heathen kings, and others, are dead, still the devil is not dead, who secretly vents his cruelty, by secret in- struments, that is, through bad Christians. Chron., glli book, page 287, col. 1, from Leonhard, lib. 4, histor. Georg., lib. \,fol. 305. GRIEVOUS AND LAMENTABLE PERSECUTION OF THE CHRISTIANS, BY THE SARACENS, AT CORDOVA IN SPAIN, ABOUT A. D. 850. About A. D. 850, the Saracens, who were adher- ents to the Mohammedan religion, invaded various islands of the Mediterranean Sea, and also the king- dom of Spain, in which they penetrated so far that their king had his court in the city of Cordova. In the mean time, in order to treat the inhabit- ants of said country kindly as it were, and thus draw them gradually over to the Mohammedan reli- gion, the Christians were allowed to remain, on condition that they would not gainsay, revile, or refute their false prophet Mohammed and his laws; also that they should no longer go into their churches, but pay their taxes, and live quietly under their jurisdiction. The Christians, thus limited, and obeying their conscience by calling evil, evil, and good, good, were easily apprehended by the Saracens, and ac- cused of capital crime ; but, what is most to be deplored, these accusations proceeded sometimes from apostate, so-called Christians, yea, from such as bore the name of bishops (apparently political bishops, or such as were designated ordinaries by the Roman church), who, loving the favor of the Saracens more than the favor of God, declared that those who were put to death by them, because they obeyed their conscience, were no martyrs and could not be recognized as such ; and what is yet more, they maintained this in a public council. The persecutors, as can easily be judged, greatly encouraged by this, lamentably persecuted, mar- tyred, and put to death many innocent Christians. deadly piercings of antichrist, through the in- strumentality of his bishops! ■ It is true, no severe tortures were inflicted upon the Christians who were martyred in this persecution, but for the most part they were simply beheaded ; however, after their death their bodies were shame- fully treated ; first they were suspended for a time on gallows, then burned, and their ashes strewed in the rivers ; or they were left unburied, to be torn to pieces by dogs and birds. It is stated that this persecution commenced long before A. D. 850, but that at this time it was at the height of its fury, for which reason, it seems, the ancient writers have ascribed it to this year. Com- 234 MARTYRS MIRROR. JOHN MOCKED AND TORMENTED. pare Manor. Sandor, lib. i. Apal. Mart, and Doc. Mart. Eulog., lib. 2, cap. 8, 9, and vita Eulogii, withy?. Mcll., 2d book, fol. 306, col. 2, 3; also, Chron. van den Ondergang , gth book, page 290, from Hist. Wenc. , fol. 443. Chron. Nicoll. Gill. , fol. 172, Leonh., lib. 4. However, this persecution is here fixed one year later, namely, A. D. 851. What has been said of this persecution, is to be further explained by the remarks made in the first note. In the mean time, we will investigate what martyrs mentioned by name, suffered during said persecution for the testimony of Jesus Christ, and the confession of the holy Gospel. JOHN, A TRADESMAN AT CORDOVA, SEVERELY SCOURGED FOR THE TESTIMONY OF JESUS CHRIST, SET REVERSELY UPON AN ASS, MOCKED, AND MISERA- BLY TORMENTED, A. D. 850. A. D. 850, in the city of Cordova, John, an un- learned, but pious man, who kept a few things for sale, was accused to the judge, by false witnesses, for the sake of Jesus Christ, of deriding and reviling Mo- hammed. But as the witnesses in this case were not found reliable enough in their accusations, to con- demn him to death, this faithful servant of God was sentenced to be severely scourged, and constrained to deny Christ. But this pious professor of Christ cried aloud : That he would not forsake the Chris- tian religion unto death, and declared that he was innocent of the false accusations which had been brought against him. This firmness so enraged the judge against John, that he had him scourged with more than five hun- dred stripes, causing the executioners to continue beating him, till he, under their hands, fell to the ground, apparently dead. But as he still lived and breathed after this torture, they set him backwards on an ass, and led him through the whole city, from street to street, with a crier, who cried : "Thus shall it be done with the revilers of our prophet, and with the ridiculers of our worship." This done they fettered him with heavy chains, and put him in prison; but as to how he finally died, we have not been able to discover in the accounts of the ancients; this much, however, is certain, that he contended for the name of Christ even unto blood. Compare Eulog. Memorial. Sanctor., lib. 1, with the account of Abr. Mellinus, 2d book, fol. 307, col. 1, 2. Note. — From a want of fuller records by the an- cient writers, we have not been able to obtain further information regarding the cause of the martyrdom of the abovementioned John, than that being zealous MARTYRS MIRROR. 235 or the truth of God and his Savior, he suffered prin- cipally for the second article of our general Christian faith, in which we confess that we believe in Jesus Christ, the only begotten Son of God ; which justly, and according to the rule of God's word, can be called a good profession, i Tim. 6:12. Moreover, we have found nothing derogatory to his faith, of papal superstition or the like, in other points; notwitstanding in the city of Cordova, where he suffered, there were also people, who, it appears, were not free from the Roman pollutions ; of which history has made mention. Hence, since nothing of this kind can be laid to his charge, we are bound, according to the nature of love, to judge the best both of his person and the other points of his faith, and this not only with regard to him, but 'also to others, who suffered for the same reason, and of whom the ancients, in regard to this matter, have given like testimony. NUNILO AND ALOIDA, SISTERS AND CHRISTIAN MAIDENS PUT TO DEATH WITH THE SWORD, IN THE CITY OF OSCA, FOR THE NAME OF THE LORD JESUS, ABOUT A. D. 851. For this contest for the name of Christ, the Lord prepared not only men, but also women, and young maidens so that in the following year, 851, as near as can be reckoned, two sisters, one named Nunilo, the other Aloida, did not hesitate to confess Jesus Christ, their heavenly Bridegroom, among the Mo- hammedans, not only with their blood, but also with their death ; which took place on this wise: Their father was a Mohammedan, and their mother a nominal Christian, but not very pious, since she, according to the testimony of the ancients, after the death of her husband, married a Saracen (Mohammedan) or unbeliever. In consequence of this, these pious young women could not freely ob- serve, and live up to, the confession of their faith, according to the doctrine of Christ, on account of the constraints placed upon them by their unbe- lieving stepfather. Compelled, therefore, to leave their mother's house, they went to live with their aunt or mother's sister, who, being a true Christian woman, brought them up farther in the Christian religion. The envious enemy of the human race, filled with jealousy because they, the children of a Saracen fa- ther, had become Christians, accused them through the instrumentality of wicked persons, to the chief officer of the city of Osca, so that shortly after they were brought before the Judge. The latter, in order to draw them away from the Christian religion made them great promises of gifts and presents. He moreover offered to secure their marriage with the most excellent young men, etc. , if they would but embrace Mohammedanism. But, if they remained stubborn, and despised the advice of the President or Judge, he threatened to torture them with. divers torments, and finally to put them to death with the sword. Thereupon, these pious maidens being strength- ened by the Spirit of God, firmly and fearlessly answered the Judge, saying: "O Judge! how is it, that thou dost command us to turn away from true godliness? since God has made known to us, that no one in the world is richer than Jesus Christ, our Savior; and that nothing is more blessed than the Christian faith, by which the just live, and the saints have conquered kingdoms. For, without Christ there is no life, and without his knowledge there is nothing but eternal death. To dwell with him, and to live in him, is our only and true consolation; but to depart from him, is eternal perdition. From his communion we will never be separated as long as we live in this life; for, having given and entrusted our innocence (or youth) into his keeping, we hope eventually to become his bride. ' ' For, the profit of the transient riches of this world, with which thou didst think to allure us, we count as dung and loss, that we may gain Christ, because we know that everything under the sun, except Christ and true faith in him, is vanity. "Nor are we moved by the threatened punish- ment; since we know, that the torments endure but a short time; yea, for death itself, which thou hast presented to us as the final terror, we long the more, because we know that thereby we go without delay* to heaven, to Christ our bridegroom, there ,to be embraced by him inseparably, through his love." The judge, perceiving the steadfastness of their faith, and the power of their confession, deemed it well to commit these young maidens, each sepa- rately to certain Saracen women, to be instructed in the Mohammedan religion, strictly prohibiting them from conversing with each other, or with any others of the Christians. The women, who had undertaken to instruct them in the Saracen or Mohammedan re- ligion, daily presented to them their idolatry and per- nicious doctrine, seeking thus to poison them with the cup of the wrath of God, from the hand of Mo- hammed. But all in vain; they remained steadfast, which was called stubbornness by their enemies. Finally they were brought before the tribunal and made a public spectacle; where they, confessing Christ as before, and declaring Mohammed an enemy of the Christian faith, as well as rejecting his doc- trine, were executed with the sword, in the city of Osca in Spain, on the 22d of October, A. D. 851. Though others differ considerably in their chro- nology of this matter, we leave it to the decision of the intelligent reader. Compare the account of A. Mellhms, second book, /ol. 308, col. 1, 2, with the authors from whom the same has been extracted. Eulog. Memor. Sanctor., lib. 2, cap. 7, and Interp. Touching these two pious martyresses, there is also to be observed what is said in the added note respecting John, the first mentioned martyr. Note. — A. D. 852, the zeal of some to die for the name of Jesus Christ was so great that multitudes of * To go -c't/ioiit d,:hi v l,i //ea-vn, to Christ, may fitly be understood as having reference to the commending ol their souls' into the hands of Christ; as is stated of the holy martyr Stephen, namely, that he saw the heavens opened, and Christ standing on the right hand of God; to whom, in his extremitj-, he commended his soul, saying: "Lord Jesus, receive my Spirit. And when he had said this, he fell asleep." Acts 7:59, 60. 236 MARTYRS MIRROR. them confessed Christ, and, hastening to martyr- dom, suffered themselves to be put to death as de- fenseless lambs, for Christ's sake. It is stated that among these there were two young heroes of Jesus Christ, namely, Emilas and Hieremias, who, from a well-meaning and special zeal, spoke against Mo- hammed, and thus offered themselves, to suffer for Christ their Savior. For this they were both exe- cuted with the sword, whereupon (according to the testimony of the ancients), though the weather had been fine in the forenoon, immediately at the hour of their death, there followed mighty peals of thun- der, so that the earth quaked; terrible lightnings fell from the air; great darkness, heavy hailstorms, furi- ous whirlwinds, and storms manifested themselves, as though the insensible elements (according to Eulogius) were mourning the death of these pious martyrs; whose dead bodies were taken across the river and suspended on stakes, on the 15th of Sep- tember, A. D. 852. A. Me//., fol. 309, col. 4, from Mentor. Sanctor. , lib. 2, cap. 2. For certain reasons, however, we will not comment on these persons, though we know of nothing to censure, as regards either their faith or their life. AUREA, A GODFEARING MAIDEN, AFTER MANY SEVERE TRIALS, EXECUTED WITH THE SWORD, FOR THE TESTIMONY OF JESUS CHRIST, AT CORDOVA, A. D. 856. Aurea was by descent a noble maiden, and a sister to the martyr John, of whom we have already spoken, from the province Hispalis or Seville, who was betrayed and accused by some of her country- men. The Judge, who was a relative of hers, en- deavored by every possible means to draw her away from Christ, in which he also succeeded. But shortly after, she repented of her apostasy, and went daily into the congregation of the believers, that by the hearing of the word of God she might be strengthened in the Spirit against a like conflict in time to come. The enemy of mankind, who could not endure it, that Aurea now adhered more firmly to God her Creator, than before, instigated another to accuse this maiden to the Judge, who instantly had her brought by his bailiffs, and threatened her as before. But in the second conflict she was as much stronger to obtain the martyr's crown, as, in her former apostasy, she had been too weak to resist the temp- tation; for she thus answered the Judge, saying: "I have never separated myself from Christ my God; I have never forsaken the religion of true godliness; I have never for one moment adhered to your impious worship; though I once, with my tongue, seemed to have apostatized from Christ, my heart was nevertheless far from it, and I had a firm confi- dence in my Lord Jesus Christ, who has again lifted up my contrite conscience, by his consoling prom- ises, saying: 'He that believeth in me, though he were dead, yet shall he live.' Though, with my words, I fell into the snare of denial, yet my heart was strengthened through the power of faith, for, as soon as I went away from you, I kept with heart and mind the faith which I had practiced from infancy. Hence, there is nothing left, but to execute me with the sword, or else you must give me liberty to freely serve my Lord Christ." Thereupon the Judge said that she should be kept in prison until he had informed the King of the matter. The result was, that the following day, ac- cording to the King's command, she was put to death with the sword, and then, with a murderer, suspended by her heels on the gallows. Her dead body was sunk with several thieves and murderers in the river Betis. She died on the 19th of July, A. D. 856, at Cordova, under Mahumad, King ol the Saracens. In this account, A. M., fo/. 311, must be reconciled with Eul., lib. 3, cap. 17. Remark. — For further information we would re- mark that the aforementioned martyress, as regards profession in the matter of external religion, is to be distinguished from four other persons, Helias, Paulus, Isidore, and Argimirus, together with oth- ers, whom the last mentioned authors, in their ac- count, have noticed just before the martyrdom oi Aurea; for they, to all appearance, were of the Ro- man profession, of which we find no evidence in Aurea. She professed a good profession of Christ her Savior, and died thereupon; on which account she is justly classed among the true believing mar- tyrs, according to what we stated in the note respect- ing the martyr John, for the year 850. Note. — Since we do not find sufficient light on the persecutions, with regard to the names, as well as the confessions of the martyrs, we will now pre- pare ourselves to take leave of them, and commit those whom we have not noticed, as being too dark before our eyes, to the omniscient God, who will bring all to light. Our purpose is, to turn to Italy and England, where more and brighter light has arisen, though it had its beginning in France; so that the papal darkness, particularly in the matter of transubstantiation and the mass, was illumined by it. Yet, this shall end as a tragedy, for we shall show that the bright light of truth had to set in rays of blood and to sink under the earth as it were, to the sorrow of the true believing Christians. Note. — In our account of holy baptism, for the year 860, we made mention of Hincmar, Bishop of Laudun, and stated that he desired that infants should be left unbaptized, on account of which he was greatly censured. But it seems that this was not the last of it, seeing other writers afterwards relate that he was sentenced and condemned in a certain council in the palace of Dusiacum, in the province of Rheims; moreover, that he was sent into banish- ment, laid in chains, and, two years after, deprived of both his eyes. However, these writers do not unanimously state that this happened to him solely on account of his rejecting infant baptism, but relate also, that it was done through the bitter hatred of the Arch -bishop of Rheims, as well as from other reasons relating to popery. As to the time of this event, the papist Cesar Baronius fixes it, A. D. 871, though we, from comparison with other authors, should fix it five years earlier. Moreover, though MARTYRS MIRROR. 237 we, as regards the life and walk of said Hincmar, have found nothing but what is good, we dare not give him a place among the martyrs, because of the differing statements of the ancient writers; hence we commit him to God, who will judge his cause. JOHANNES ERIGENA, A SCOTCHMAN, PUT TO DEATH BY HIS SCHOLARS FOR THE CONFES- SION OF THE EVANGELICAL TRUTH, THROUGH THE INSTIGATION OF SOME MONKS, AT MELDUM IN ENG- LAND, ABOUT A. D. 884. Johannes Erigena, a Scotchman, and, hence, called Scotus, flourished, in the matter of his doc- trine, in the time of the Emperor Louis the Pious, and his son Lothaire, somewhere in one of the cities of France. He was exceedingly virtuous, learned, and eloquent, and, consequently, for his eminent gifts, highly celebrated and esteemed. For, when Charles, one of the sons of the above Emperor, was desirous of having a good translation and exposition of the books of Dionysius, the Areopagite, especially of the treatise Hierarchia* John executed the same very laudably, and with marked ability, so that one Anastasius, who was librarian at the time, and com- posed a preface to it, writes of him thus: "It is astonishing how this barbarian (that is, foreigner or Scotchman), who hails from the uttermost parts of the world, was able to comprehend with his under- standing such high things, and to translate them (said book of Dionysius), into another language, namely, from the Greek into the Latin; I refer to Johannes the Scotchman, concerning whom I have heard that he is a very holy and godly man." This is the testimony even of one of his adver- saries, touching his learning and godliness; so that it is not necessary for us to adduce additional testi- mony relative to this point, from other authors, hence we let it suffice. Afterwards, it seems, he wrote a book on the Eucharist (that is, on the thankoffering of the Sup- per), in which he very profoundly and conclusively refuted the gross error of the papists in the matter of transubstantiation, or the essential change of the bread into the body of Jesus Christ; also, the mass and the sacrifice which thereby, in popery, is offered for both the living and the dead. This was the cause of his death, as the sequel shows. When he had written this book, it was greatly esteemed by some, among whom, subsequently, was Berengarius, deacon of the church at Angiers, of whom it is stated that he took and learned his belief respecting this point (and perhaps also against infant baptism, since he strenuously dissuaded from it), from the writings of Johannes Scotus; of which we propose to speak more fully in the proper place. On the other hand, said book was exceedingly hated by those who were zealous defenders of the Roman superstitions, especially of transubstantiation and the mass; so much so, that, when it had come before the name of God, and the heavenly or- Pope Leo IX., the result was, that both (as appears) he and his book were condemned and anathematized as heretical; which was done chiefly in the council of Vercellis. When this had thus happened, and he had in- curred the hatred of the Pope and many of the papists, he left the city of Paris — where he was rector of the University — and also France, and went to England, where he took up his residence at Meldum, supporting himself by teaching and instructing inex- perienced youths. But after a few years, when the spite and hatred of some monks could tolerate him no longer, on account of his faith against the Roman church, they instigated his scholars against him, so that they stabbed him to death with awls and pen- knives. Other writers are of the opinion that the monks did it themselves. Both may be true; the monks, having instigated the young men, and probably finding them too timid, may have led off in the mur- der, the youths following, with penknives, awls, etc., so that said martyr lost his life under their hands. This much is certain, that he died a cruel death for his faith, and that the monks, through the instru- mentality of his scholars, were in no small measure the cause of it, as the records of his death inform us. Compare the account of A. Mellinus, 2d book, fol. 343, col. 2, 3, and fol. 392, col. 4, and fol. 393, col. 1, 2, taken from Trithem. de Script. Eccles., Item, Hist. Reg. Angl., in Alfredo, lib. 2. Hobed. Annal. parte Priorc. Westmon., in Flor. Hist., A. D. 883. Idem, Hist, parte Prima. Chron. Car., lib. 4, sub. Henr. 4, Seniore. Lanfranc, lib. de Euch., contra Bereng. Baron. Annal. T. n, A. D. 1059. Mamelshiri Regum Angl., lib. 2. Testibus. Lanfranco, Guytmundo and Aliis. CONCERNING THE TIME OF THIS HISTORY. Note. — P. J. Twisck gives two different accounts concerning it; in the first he fixes the date, A. D. 869. Chron. glk book, page 306, col. 2, from Hist. Andr., fol. 160. In the second he fixes it, A. D. 884. Page 311, col. 2, from fohn Munster, fol. 83. In the first place he calls him Johannes Scotus, in the second, Johannes Erigena; however, as the account itself declares, it is the same person. As to the dates 869 and 884, to which the history of said Johannes has been referred by him, some one might think that this could not very well be recon- ciled, which may, however, be easily done, if we take the year 869 as the time in which said martyr flourished and propagated his doctrine, and the year 884 as the time when he died and was martyred for the principles which he taught. FURTHER OBSERVATION TOUCHING THE HISTORY ITSELF, ACCORDING TO THE ACCOUNT OF CARION, P. MELANCTHON AND C. PEUCER. "In the time of Emperor Louis the Pious," said authors say, "Johannes Scotus read and explained 238 MARTYRS MIRROR. publicly in the schools, Dionysius' treatise Hier- archia. This Johannes Scotus, when he censured and refuted with good reasons, the false and impious tenet of the sacrifice of the mass, concerning which others at that time taught that in the Supper Christ was to be offered up for the living and the dead, was stabbed to death by his disciples and hearers, with their penknives." Chron. Carion., from the beginning of the world until Charles V. , enlarged by Phil. Melanclhon and Casp. Pcucer, printed 1586, 4/// book, fol. 476, col. 1. CONCERNING SAID HISTORY, ACCORDING TO THE ACCOUNT OF SEBASTIAN FRANCK OF WORTH. "Johannes, surnamed Scotus, not of the Gray Friars, wrote a treatise on the sacrament, denying the presence of the body and blood of Christ. He was condemned in the council of Vercellis. ■ He was rector at Paris, eminently versed in the languages, and the phenix of his age. The Emperor Lothaire held him in great esteem. Of him there have .writ- ten, Platina," etc. See Chron. Rom. Rett., fol. 106, col. 4, letter J. P. J. TWISCK S ACCOUNT OF SAID JOHANNES SCOTUS. "Johannes Scotus," he writes, "lived under the Emperor Louis the Pious, and wrote strenuously against transubstantiation. On a certain occasion, when he, in an exposition, was severely censuring the delusion of the blasphemous oblation or offering up of the Lord Christ in the Supper, for the living and the dead, his disciples and hearers killed him with iron styles." Chron., gth book, fol. 306, col. 2, from Hist. Andr.,fol. 160. FURTHER EXPLANATION TOUCHING SAID J. SCOTUS, ACCORDING TO THE ACCOUNT OF THE PAPIST BARONIUS, AS NOTED BY ABR. MELLINUS. "But let us add," says he, "the opinion of Bar- onius, touching this Scotchman: As regards Jo- hannes Scotus, we have said above, in the proper place, that he was in bad repute with the Pope Nicholas I. Although he wrote so violently against the Catholic faith, yet, as he did not spread it among the people, so that his views became known to all, many had a good opinion of him, so much so, that they, though most inconsiderately (thus he speaks, from a papistic standpoint) gave him the title of martyr." Compare A. Mell., 2d book, fol. 393, col. 1, 2, with Cesar. Baronhts' account touching / Scotus. Annal. T. 11, A. D. 1059. From this aocount it appears that the papist Bar- onius, who was a cardinal of the Roman see, was not pleased that many had a good opinion of Jo- hannes Scotus, and, what is still more, gave him the title of martyr; but this is not to be wondered at, since the true papists have a good opinion of none but those who adhere to the Roman superstitions, and never dare to utter a word of censure against them ; and they would confer the title of martyr upon none but those who have suffered for the Ro- man see and its traditions (which are a parcel of human inventions). However, we will let them an- swer for this, and leave it. We return to Johannes Scotus and say that, as regards his boldness, he showed himself as behooves a true martyr, since, to clear his conscience and defend the oppressed truth, he did not hesitate to incur the hatred of the Pope and the papists, yea, the prospect of being anathematized, excommuni- cated, and, finally, miserably tortured and put to death for it. He died for the confession of the Chris- tian and evangelical truth, particularly for the article by which we commemorate the Lord's death, and in which lies the consolation of the soul, with regard to our blessed redemption. But, since Berengarius, who opposed not only transubstantiation and the mass, but also infant bap- tism, was afterwards charged with having imbibed and obtained his belief from Johannes Scotus, the aforementioned martyr, we may conclude that said martyr must also have opposed infant baptism ; otherwise it could not be said in general words, that Berengarius imbibed or obtained his views from J. Scotus, which is nevertheless frequently and con- fidently asserted by ancient writers. With this we will take our leave of J. Scotus and also of our ac- count of the martyrs of this century; as being suffi- cient for the well-disposed — for the evil-disposed we care not ; hence, our soul shall rest, and content itself with the pious. AN ACCOUNT OF THE HOLY BAPTISM IN THE TENTH CENTURY. SUMMARY OF BAPTISM IN THE TENTH CENTURY. [The corruption of this century, caused by the papal superstitions, is sadly lamented by Jacob Mehrning and P. J. Twisck. Nevertheless, it is shown thereupon, that in the midst of papal darkness there were still some who, in the matter of holy baptism, did not differ from the institution of Christ and his apostles. Giselbert teaches, that baptism must be connected with regeneration and a good will. Then follows Ansbert, who declares that Christ, through preaching and baptism, is still daily bring- ing unto himself heirs; that we must be baptized upon the confession of the holy Trinity; and that after baptism we may sin no more. Smaragdus follows next and says that it is impos- sible for the body to receive the mystery of baptism aright, if the soul has not previously accepted the truth of the faith ; that the excellent ordinance of the baptism of Christ commands the apostles first to teach all nations, and then to incorporate them by the baptism of faith. Then appears Theophilact, who produces very excellent testimonies concerning baptism; as, among others, that the baptized have put on Christ, Gal. 3:27; that the candidates are like the prodigal son MARTYRS MIRROR. 239 when he was converted ; that he is not baptized aright, who has not believed ; that in baptism all believers are enlightened by the Holy Ghost; that no one may be recognized as a believer, who is un- regenerate or lives after the flesh ; that the truly baptized may not drive away the Holy Spirit by wicked works, but must preserve the image of God unspotted ; that the good profession of which we read, i Tim. 6:12, must take place at the instruc- tion of those that are to be baptized; that those bap- tized by John, were delivered by repentance from the bonds of the soul ; that the novices repented before baptism; that the Supper was administered to the baptized, etc. Thereupon it is stated, from D. Vicecomes, that the papists, when infant baptism was introduced among them, abolished the practice of administer- ing the Supper to the baptized. It is furthermore demonstrated, that the Romanists ought to have abolished infant baptism just as well as the infant Supper. The baptism of Olympius, his wife Exuperia, and his son Theodulus, is adduced, from Simon Meta- phrastes; also, of the baptism of Theridates, and Nemesius. Fulbertus Carnotenses is the last witness respect- ing holy baptism.] We now pass over to the tenth century after the birth of Christ, to find in it, as we have done in the preceding times, the marks of the Christian be- lievers, namely, the true baptism with its observance according to the institution of Christ and the prac- tice of his apostles; which, as we shall show in the proper place, obtained and was practiced also at this time, though under great difficulties. Yet, what shall we say of this century? Many well-disposed persons, who loved the truth, ab- horred and detested it, because the innumerable human superstitions of the Roman church had risen nigh unto heaven, and the pure commandments of Jesus Christ, without the observance of which men cannot be saved, had been cast almost down into the pit. This was the century concerning which much woful lamentation was made, because papal tyranny, in the matter of worship, had increased so exceedingly. Of these things (after the title), the following is contained in Jacob Mehrning' s History of Baptism. OF THE DEPLORABLE STATE OF THE WORSHIP OF GOD IN THE TENTH CENTURY. "In the tenth century the dominion of the Roman Pope had exceedingly obscured, and taken posses- sion of, nearly all the churches in Europe, so that everything, had to be done according to his pleas- ure, both in spiritual and secular governments ; hence, great darkness prevailed at this time, in which but very few learned, virtuous, and celebrated men lived. For fear of the great tyranny, one dared scarcely speak the least word of the adulteration of the doctrine, or the abuses in the false worship, and the increase of the abominable blasphemies; for, as soon as those who knew better, and feared God, uttered the least word of opposition, the Pope instantly thundered, with hail and lightning as it were, excommunications from the Roman chair, so that every one was terrified, since also the secular lords were bewitched and controlled by him. Was it to be wondered at, then, that the corruptions with reference to baptism, increased the longer the more?" Bapt. Hist., p. 566, from Magd. Cent. 10, cap. 1. Touching the abuses in and about baptism, which were then introduced the decree of the Pope and the councils, they are noticed by different writers, as maybe seen in Cent. Magd., Cent. 10, cap. 6, 10, 11. In short, whereas formerly the catechumens had not been baptized until, after proper instruction, they had given an account of their faith, either on Easter or Whitsuntide, it was now ordained, that, when death or peril of life was apprehended, they should be baptized immediately. Metaphr., lib. 2, cap. 5. Whereas baptism had formerly been administered with unblessed or unconsecrated water, it was now blessed and consecrated, yea, the chrism was used, the sign of the cross on the forehead, the oil of chrism. Bapt. Hist., page 576, num. 13. But the most ridiculous of all was, that, whereas formerly only human beings had been baptized, Pope John XIV. now commanded that the great bell in the Lateran church should be baptized and named after him. Bapt. Hist., page 577, ex Balaco Cenhir. 2. P. J. Twisck, Chron., iot/1 book, for the year 965, page 341, col. 1. These exceeding great errors of the Roman church, and the dreadful darkness in which all nations, with the exception of a few pious peo- ple, sat during those dreary times, is described in P. J. Twisck' s Chronijk, in the conclusion of the thousandth year, with the following words (after the title): FURTHER OBSERVATIONS CONCERNING THE DE- PLORABLE STATE OF THE WORSHIP OF GOD IN THIS CENTURY. ' ' As far as regards the preceding century, I can- not speak of any improvement, inasmuch as the secular affairs manifested themselves with much commotion, strife, misery, and distress. Papal do- minion prevailed more and more. The idolatrous ceremonies were very prolific; the baptismal water was consecrated; the oil was prepared by the bishop alone, two days before Easter, as well as imparted to others; the Supper, or sacrament, was adminis- tered nearly every Sunday, at an altar or table pre- pared for this purpose. Excommunication or the ban of the church was used very frivolously, not only against common people, but also against em- perors, kings, and princes. The punishment im- posed upon penitents consisted much in abstaining for seven years from certain food, meat and wine, or in the giving of alms, building of churches, found- ing of cloisters, and other like inventions and bur- 240 MARTYRS MIRROR. dens, according to the ability and mind of each respective individual. "It was taught, that the saints must be wor- shiped ; not that they should save the supplicants, but that they should intercede, and ask God for help for them. "Holy people were presented, who had died be- fore the time of Christ, in the Old Testament, and who, as it was said, had been in hell, yet without pain — a strange notion and wicked doctrine respect- ing the holy fathers. ' ' It was said that there was a purgatory, where men had to atone after this life, and wash away sin by suffering. "The canonizing of ecclesiastical persons was very common. The holidays instituted in honor of the saints, were very many, and took away nearly one half of the year. The images and graves of the saints were greatly esteemed. Kings, princes, lords, ecclesiastics, and laymen, made pilgrimages to Rome, St. Jago, Jerusalem, and other places, where the bodies or bones of the saints were buried or pre- served, as though dead bones without spirit, could impart life or benefit. "The sick would confess to the ear of the priest, and thereupon receive the sacrament of the unction ; after which they departed in full assurance, though without any good resulting from it. ' ' The dead were buried with the ringing of bells, with tapers and torches, with much singing, with masses, vigils, and prayers for their souls, etc." P.J. Twisck, C/iro?i., lot/i book, page 361. Thus, the tenth century was utterly corrupted through the superstitions of popery; but, as in the dark midnight the stars still sometimes give their light, so it was also here; for, that the marks of the true church might not be swallowed up entirely in the darkness, some, though but few, manifested themselves, who, in one and the other point, but principally in the matter of baptism, showed, that they, as regards the matter itself, did not differ from the institution of Christ and the practice of his holy apostles ; which can be gathered from the writings they have left. About A. D. 910. — Or very close to the begin- ning of this century, the ancient writers place Gisel- bert, a man of learning, but accused of strange opinions by his adversaries; whom the emergency of the time compelled to stoop and hide, under the ravages of popery. He, though others have re- garded him as a member of the Roman church, opposed, apparently as much as lay in his power, the Pope and the Roman church, and this not a little in the matter of baptism. For, while the Pope and the Roman church generally taught that it was necessary, yea, upon pain of damnation, to baptize the infants, notwithstanding they have not, and cannot have, either true regeneration or a good will [intention], which are nevertheless required of can- didates (Matt. 3:7,8), he taught that it is indeed necessary to salvation, to be baptized, but that said baptism must be connected with regeneration, and a good intention ; which things, besides the grace of Christ, he considered the chief means to salvation, so much so, that any one who had these virtues, though he were not baptized (that is, if there had been no opportunity), could nevertheless be saved because of the grace and power of God. Of this, there is, among others, the following annotation in Jacob Mchrning' s History 0/ Baptism, page 567. OJ the necessity of baptism. — Giselbert {Alter. 1), says: "It is true, God can, save; yet, man cannot be saved without baptism; (that is, that baptism which is accompanied with regeneration, as the fol- lowing words declare), for thus says the author ot this sacrament himself: ' Except a man be born ot water and of the Spirit, he cannot see the kingdom of God.' It is, however, not in the power of man, to reject this way, and to choose to salvation an- other. However, it is in God's power, if man can- not obtain this means (baptism), to accept gra- ciously his good will." Ce?it. Magd. X., cap. 4. Hence, when he here speaks of the good will of man, it is quite evident, that he treats neither of infants nor of infant baptism, seeing infants have no knowledge of either a good or a bad will, nor of baptism, nor of regeneration, to which said passage of Giselbert also has reference; much less have they the ability to worthily begin and execute all this, for the proper reception of baptism. He intends simply to say, that baptism is indeed necessary, yet not without regeneration ; which regeneration he regards as the most important of all, according to John 3:5,7, from which he concludes that it is not in the power of man to reject this way, namely, to separate regeneration from baptism, or baptism from regeneration, which is a stricture upon those who were wont to reject the baptism of the regenerated or penitent, and to go another way, as did the Phar- isees in the days of John the Baptist; who, rejecting the counsel of God against themselves (namely, the baptism of John), were not baptized of him. Luke 7 : 30. But, in order that no one need sorrow, who, hav- ing attained to regeneration, could not receive bap- tism, on account of serious obstacles or the want of a fitting opportunity, and, hence, might imagine that there was no grace or mercy of God for him, he adds this consolation, namely: "That it is in God's power, if man cannot obtain the means (bap- tism), to accept graciously his good will." Whatever others, especially papistic writers, may have recorded of Giselbert' s belief, detrimental to, or, at least, against the point in view, we let them be responsible for it; this is certain, that we have not as yet been able to find anything to the con- trary, in any authentic writer. About A. D. 925. — Shortly after, or very near the time of Giselbert, Ansbert is mentioned, who, writing on several matters of faith, or articles of religion, also makes mention of baptism, approach- ing herein very closely the language, or, at least, the sense of the holy apostles, which appears from the following testimonies: Bapt. Hist., page 568. Ansbert (on Rev. 19), says, according to the words of Christ, John 1:13: "Which were born not of blood .... but of God." " Of God, that is, through the preached word and the washing of regeneration, by which mysteries (namely, preaching and the washing of MARTYRS MIRROR. 241 regeneration, that is, baptism) Christ still daily be- gets and brings forth unto himself heirs." He here connects the word of God, or preaching, with the washing of regeneration, or baptism, and says that by them Christ begets and brings forth unto himself heirs. How could anybody more plainly declare: I. what true baptism is; 2. what belongs to it; and 3. what fruit proceeds from it. For, firstly, what true baptism is, he expresses by these words : Washi?ig of regeneration, according to Tit. 3:5, indicating thereby, that true baptism is peculiar only to the regenerate; that is, to the penitent. Secondly, what belongs to baptism he expresses by these words: The preached word; for, as the apostle declares, "Faith cometh by hearing, and hearing by the word of God, " Rom. 10:17. The preached word is therefore the means by which to attain to the faith, and faith is the foundation upon which truly to receive baptism. As necessary, then, as faith is, in order to be truly baptized, upon it, so necessary also is the preached word, in order to truly believe; consequently, Ansbert has justly joined the preached word to baptism, as a proof that it belongs to it, according to the words of Christ (Mark 16:15, 16): "Preach the Gospel .... he that believeth and is baptized. ' ' Thirdly, what fruit proceeds from such baptism, when it is accompanied with regeneration and the preached word of God, he expresses with these words: "By which mys- teries Christ still daily begets and brings forth unto himself heirs," which well agrees with the words of Paul, Gal. 3:26, 27: "Ye are all the children of God by faith in Christ Jesus. For as many of you as have been baptized into Christ have put on Christ." These, then, who by this means become children of God, also become his heirs and joint heirs with Christ. Rom. 8:17. Hence, said words of Ansbert are conformable to the holy Scriptures, and speak of the baptism of the regenerate, but in no wise of infant baptism. Page 569. Ansbert (on Rev. 21) teaches: "The trinity of the Godhead we dare not, and shall not pass by unnoticed, especially when we are baptized upon the confession of the holy Trinity, and are saved in the faith of the unity of the same." Here he again connects baptism with confession and faith, yea, he says that we are baptized upon confession, and saved in faith. Certainly, there is not a letter in the above passage, which savors of infant baptism, but every word denies, yea, opposes it, inasmuch as here such a baptism only is spoken of, as is received with faith and. the confession of the same; but that this can be done by infants, militates not only against the holy Scriptures, but also against nature. Page 574. Ansbert (on Rev. 1) says: "He that has been washed in baptism from dead works, and, after such washing, again commits sins unto death, it avails him nothing that he was washed; hence, the Lord, through Isaiah (chap. 1, verse 16), ad- monishes thus: 'Wash ye, make you clean.' He washes and cleanses himself, who commits no new sins after baptism. But he that conducts himself thus that after such washing, he again pollutes the white robe with sin, let him still not despair of re- mission, if he desires to be washed again; for there is yet another baptism, with which publicans and harlots are always baptized — and what other is it but the well-spring of tears? in which Mary Mag- dalene, polluted with many a stain of vice, and Peter, when he had thrice denied the Lord, washed themselves. ' ' This whole passage is a warning to those who, having committed sins unto death, were baptized for the remission of the same, that they should not rely upon this, otherwise they might be deceived; hence, against such, there are spoken these words: "He that after such washing again commits sins unto death, it avails him nothing that he was washed." Then follows an admonition, not to fall into new sins after baptism; yet that any who had fallen into them, should still not despair. But to such there is pointed out another baptism, namely, the baptism of tears, that is, weeping and sorrowing for committed sins. Then it is told what persons were once baptized with this baptism of tears, namely, publicans and harlots, Mary Magdalene, and Peter, for denying Christ. Judge now, whether the above-stated things can be done by infants, or whether they are peculiar only to the adult and intelligent, and we are fully confident, that, if you are impartial, you will choose the latter, and reject the former. About A. D. 938. — Very near the time of Ans- bert, a place is accorded, in this century, to Smarag- dus, who, having, it seems, at some time previous to his conversion, or, at least, to his enlightenment, maintained infant baptism, now gave such testimony concerning baptism as completely excludes infant baptism, inasmuch as he, writing of the nature, virtue, practice, and benefit of baptism, very closely follows the language of Christ and his holy apostles.* This appears from his exposition of the institution of Christ respecting baptism. "First," he writes: "all nations were taught, and then they were baptized with water; for it is im- possible for the body to receive the mystery of bap- tism aright, if the soul has not previously accepted the truth of the faith ; for they were baptized in the name of the Father, the Son, and the Holy Ghost." Again: "This excellent ordinance of baptism com- mands the apostles, first to teach all nations, then to incorporate them by the baptism of faith, and then, after faith and baptism, to teach them what they were to observe. ' ' Smaragdus, on Matt. 28. N. B. "Thus," says the writer who has recorded this, "the light of truth must shine forth in the midst of darkness; for, where did Christ institute another ordinance of baptism, for infants?" B. H., page 570, num. 7. Though this last passage is very acceptable and worthy of being considered, and confirms in no small measure the point we have in view we will * What Smaragdus has written on i Pet. 2, saying : " Such holy, pure, and innocent childhood, the mother, the church of Christ, gains through the grace of baptism," gave cause to consider whethei by the word cliililliniiil he meant infants of the cradle, and by the words grace of bap/ism, infant baptism ; but it is also interpreted as having reference to the believing children of God, according to Gal 3 : 26, and to the baptism of believers, according to Mark 16 : 16. to the exposition, however, which he is stated to have made John 13, it is held that it took place before his enlightenment. As 242 MARTYRS MIRROR. nevertheless let the writer keep it to himself, it being only a comment on the aforementioned matter. We will, therefore, return to the matter itself, namely, to the words of Smaragdus, and we shall soon find that his aim was, to connect faith with baptism, yea, to admit no other baptism than that which is accompanied with the truth of the faith. For, what else does he intend to say with these words: "For it is impossible for the body to receive the mystery of baptism aright, if the soul has not previously accepted the truth of the faith ? ' ' May we not firmly conclude from this, that this man knew nothing of infant baptism, or, at least, that he, when he wrote this, utterly denied and rejected it? Cer- tainly, no one could oppose, or reject, infant bap- tism more flatly and plainly; for if it is impossible, as he says, to receive baptism aright without having previously accepted the truth of the faith, etc., he establishes that it is impossible to baptize infants aright, seeing they, because of their disqualification in regard to power as well as knowledge, cannot previously accept the truth of the faith. Unless some one would say that he held, that there is a certain faith, or germ of faith, as others call it, in infants from their birth (as was afterwards advanced by the Lutherans), upon which, some were wont to assert, they ought to be baptized. But this is easily refuted; for, besides this, that in the time of Smaragdus, as far as can be seen, they knew noth- ing of this hidden faith, or germ of faith, in infants, much less baptized them upon it, he plainly indi- cates that he is speaking of another faith, which he calls the truth of the faith, that is, a true and genu- ine faith; which true and genuine faith no one ever, to our knowledge, not even to the present day, claimed for infants, in order to establish infant bap- tism upon it. Moreover, Smaragdus required of the candidates for baptism, not only the truth of the faith, but also regeneration, as appears from his comments on John 3, where he says: "He that is regenerated through water and the Spirit, is invisibly changed into a new man, and from a carnal man is made a spiritual man; and he is therefore rightly called, not only spiritual, but also spirit." B. H., p. 573, num. 11. In this passage again there are several things mentioned, which indicate nothing else than that he is speaking of the baptism of adults. For, be- sides that the words, John* 3, were not spoken to an infant but to Nicodemus, a master in Israel, the circumstances adduced by Smaragdus in regard to it also indicate, that it is to be understood of none but adult persons. For, what else does he mean to say by the word regenerated, than that the baptized person who has previously truly prepared himself for baptism, gives up his old, earthly birth, and be- comes a new creature? Thus also, when he says that the baptized person is changed into a new man ; for, how shall any one be changed into a new man, who was not an old man before? And also, when he adds, that such an one, from a carnal man is made spiritual ; for, how is it possible, from a carnal man to become spiritual, if one has not pre- viously been carnal or lived after the flesh ? There- fore, to become spiritual, does not simply mean, to receive the Spirit of God, but to live after the Spirit, in the fear of God, and in all the Christian virtues. Gal. 5 : 21 — 24. This being so, we will leave the testimony of Smaragdus and proceed to others of his cotempo- raries, who held the same belief and left it to us in their writings. A. D. 952. — It is stated that in the time of the Emperor Otho the Great there lived and wrote, in Greece, a very virtuous and learned man called The- ophilact, who, writing on various matters of faith, also makes mention of baptism, not differing herein, as far as we have been able to ascertain, from the Anabaptists of the present day, but agreeing with them very well on the subject of baptism upon faith. Bapt. Hist., page 571, Theophilact on Luke 15, says: "As many of us as have been baptized have put on Christ. ' ' These are the words of Paul, Gal. 3:27, which the apostle does not speak to infants, but to the believing saints of the Galatian church, namely, that they had indeed, become children of God by faith, but had put on Christ by baptism." Continuing he says: "Then he puts on our hand (namely, to us who through baptism have put on Christ) the ring, the seal of Christianity, which works in us." Again: "Everyone that is bap- tized, is also made a child of God, yea, readopted as such ; he is also, when he is washed from sin, made a partaker of the fatted calf, and becomes the joy of the Father and his servants, the holy angels and men, even as one that has arisen from the dead, and who was lost, and is found." He here compares the candidates to the prodigal son who, repenting of his evil life, arose to go to his father, to seek grace, and was received by him with outstretched arms. Thus, he would say, it is also in baptism : The sinner seeks grace, confesses his sins, manifests sorrow for them, yea, .prays and supplicates for forgiveness. God, the Lord, who is the true Father of all men by reason of creation , meets him, embraces him with the arms of his grace, yea, pardons all his past sins, and, in token thereof, commands one of his servants to baptize him. This he compares to the putting on of the ring, saying: "Then he puts on our hand the ring, the seal of Christianity." What he further says concerning the killing of the fatted calf; and the joy of the Father and his servants, has regard to the joy that is in heaven over the repentance of such a penitent (and thereupon baptized) sinner, which is greater than over ninety and nine just persons, which need no repentance. Luke 15:7. Hence, when Theophilact compares the candidate for baptism to the prodigal son, in the manner shown above, it is evident enough, yea, as clear as midday, that he is treating of no other baptism than the baptism of adults, and this of such adults as manifest sorrow for their past sins. ■Page 572. Theophilact on John 8, says : "Since Christ came to take away the sins of the world, we can obtain remission of sins in no other way than, by means of baptism (however properly speaking MARTYRS MIRROR. 243 the blood of Christ is the effective cause of the remission and taking away of sins), yet it is impos- sible that he that has not believed, be baptized (aright); hence, the unbeliever must afterwards die in his sins, for he has not put off the old man, be- cause he has not been baptized." . Though several things are said here, which con- firm our preceding explanation of the words ofThe- ophilact, we shall nevertheless notice only these words: "It is impossible that he that has not be- lieved, be baptized (aright);" for here certainly every baptism which is not reeceived with faith is denied ; hence, infant baptism cannot be admitted here, because it is without all faith, yea, it is utterly denied here. And thus, the words of Theophilact concerning baptism, are not only clear, but also Christian- like and apostolical. Page 572. Theophilact on 2 Cor. 3, says : "Even as silver, exposed to the sun, does itself emit rays, because the sun shines upon it ; so also we, when we are purified in baptism, by the Holy Ghost, and illumined by his rays, emit a spiritual radiance, per- ceived only in die soul, and are changed into the same image, by the Spirit of the Lord, to our glory." And, a little further on : " All believers are illumined in baptism by the Holy Ghost, that their souls shine (or, emit radiance) thereby." Again: ' 'As we are all dead by one sinner, even so we are all made alive, and are risen through Christ, in bap- tism; and we justly recognize no one as believing, who lives after the flesh, that is, who leads the old, carnal life; but all who are regenerated by the Spirit, begin a new, spiritual life." The words which Theophilact speaks from or on 2 Cor. 3, concerning the candidates, Paul speaks of believers ; and the simile borrowed by the afore- mentioned writer from the silver, which, when the sun shines upon it, reflects his rays, which he ap- plies to the candidates, who become illumined by the Holy Ghost, and reflect a spiritual radiance of virtues, confirms, in a good degree, that he is speaking of such candidates as can be illumined by the Holy Ghost, and live virtuously, to the honor of God, the edification of their neighbor, and to the salvation of their own souls. What he says after that, fully confirms our opinion, namely, that he is speaking of believing candidates ; for, this he clearly expresses with these words: "All believers are illu- mined in baptism by the Holy Ghost." What he adds finally, tends in the same direction, for he says that, "As we are all dead by one sinner (Adam), even so we are all made alive and are risen, through Christ, in baptism.'-' Who does not see that this making alive and rising (in baptism) has respect to the renewing of the old life, according to the teach- ing of Paul (Rom. 6:4): "Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. ' ' That this is his meaning, he indicates by the following words, when he calls those whom he has previously termed candidates, believers and regenerated persons, saying: "We justly recog- nize no one as believing, who lives after the flesh ; but all who are regenerated (thus he calls the candidates or the baptized) by the Spirit, begin a new, spiritual life." Page 573. Philophilact on 2 Tim. 1, says: "The Holy Ghost hovers over us at baptism ; now, if we keep this Spirit, and do not drive him away by wicked works, he keeps us and what we have re- ceived from God ; therefore, use all diligence, that you keep the Holy Ghost, and he, who has been given you, will also keep you." It seems that in the days of Theophilact there was a failing among some of the candidates, or, at least, among the unbaptized Christians, that, instead of stirring up the grace of the Spirit of God, which had been given them (after baptism), and thereby increasing and proceeding in virtues, they decreased and retrograded, yea, fell into wicked works. This, Theophilact opposed, warning them to be careful not to drive the good Spirit of God away from them by wicked works, seeing he will not dwell in a malicious soul, nor in a body that is subject unto sin. Wisdom of Sol. 1 : 4. Secondly, he admonishes them affectionately and consolingly, to keep the gift of the Holy Ghost (af- ter baptism), pointing out also, the means by which this could be done, namely, by avoiding wicked works, and using diligence, that is, such diligence by which the worship of God and the common edi- fication could be promoted. The consolation which he, for such, adds to his admonition, is expressed in these words : ' ' Therefore, use all diligence, that you keep the Holy Ghost, and he ... . will also keep you." But, what fruit his warning, and consoling admonition had on those persons, is not stated there; hence we will take our leave, and proceed to other writings which he has left.' Same page as above. Theophilact on John 3, says: "It is not enough for the preservation of pu- rity, to be baptized ; but one must also use great diligence, that the image of the sonship of God, which is represented in baptism, is kept unspotted. There are many who have received, in baptism, the grace of adoption as children of God, but who, through negligence, have not remained children of God unto the end. Here he greatly laments the apostasy of the chil- dren of God, namely, of those who, having been baptized, and having received the grace of adoption as children of God, but through negligence had apostatized so that they, as he calls it, had not remained children of God. Certainly, this was a sad matter; but notwithstanding we rejoice that in those times people were baptized upon faith (as has been shown above), that they might receive the grace of adoption as children of God ; and that there were yet persons (as appears from Theophilact) who taught this doctrine and reproved the opposing abuses; to which, has been our sole aim. Page 575. Theophilact (on 1 Tim. 6, where the apostle says: "Thou hast professed a good profes- sion before many witnesses"), writes: "This pro- fession takes place at the instruction of those who are to be baptized; and we profess by it that we will forsake Satan, and pitch our tent with Christ, that we may fully adhere to him." 244 MARTYRS MIRROR. How could any one speak more clearly and truly of baptism according to the institution of Christ and the practice of the apostles ? He says here, that the good profession of which Paul writes (i Tim. 6:12), took place at the instruction of those who were to be baptized; by which he indicates that in his time the candidates were not only instructed at and be- fore baptism, namely, in the Christian faith, but that they were also required to make a profession of what they believed, which consisted (as can be gleaned not only from Theophilact, but also from other writers of that time) of two parts: firstly, in the confession of faith in God and in his Son Jesus Christ; and secondly, in the renunciation of Satan, the world, the flesh, and all its lusts. Same page as above. Theophilact on Mark 1, says: "All who came to be baptized by John, were delivered through repentance from the bond of their souls, if they believed on Christ." He says of those who came to John's baptism, that they were delivered through repentance from the bond of their souls (that is, from sin), if they believed on Christ; by which he indicates that two things were required of those candidates, in order that they might be delivered from sin; 1. repent- ance-; 2. faith in Christ. Which things, since he adduces them for the instruction of his cotempo- raries, were also required of the candidates of his time, namely, that they had to repent and believe on Christ. For, to what purpose should he other- wise, by way of instruction, have adduced them? Page 581. D. J. Vicecomes {lib. 3, cap. 3, on Heb. 6), quotes from Theophilact: "When you were to be baptized, you repented of dead works, that is, rejected the works of Satan." In Lib. 5, cap. 37. Vicecomes expresses the opin- ion, that in the time of Theophilact the holy Supper was still administered to the baptized, after baptism. Whether we cast our eyes upon the words of Theophilact, or upon those of Vicecomes, we see that both tend in the same direction. As regards the words of Theophilact, he informs us concerning the candidates of his time, that they, before baptism, or, at least, when they were about to be baptized, repented of dead words, which, as every one knows, can only be done by adults, and not at all by infants; for, one that is to desist from dead works, and re- pent, must first have committed dead works; this is incontrovertible. As to the words of Vicecomes, they confirm the foregoing; for, if the holy Supper was then adminis- tered to the baptized after baptism; which Supper, as is taught in 1 Cor. 1 1 : 27, had to be received with proper examination, and qualification, as, accord- ing to history, was then still done, it follows that the baptism of infants could not have been main- tained among those who practiced this, seeing in- fants are unfit for such examination and qualification, and, consequently, also unfit to become partakers of the holy Supper, which Vicecomes also notices; for, referring, in the same place, to some among the Romanists, he says: "But when the baptism of in- fants was introduced, they [the infants] did not understand the virtue of the heavenly food, the church abolished this custom (namely, of adminis- tering the Supper to the baptized), that this holy sacrament might not be dishonored thereby." From this it is quite evident, that at that time, not only some who had separated from the Roman church, but even some who belonged to the Roman church (perhaps, whole churches of the Romanists), still had the custom of administering the holy Supper to all that had been baptized, and this with all proper devotion; so that in those churches, it seems, nothing was known, even as late as that time, ot infant baptism, or, at least, that it was not observed there, until the Pope, or some council ordained otherwise; for this is clearly expressed in the words: ' ' But when the baptism of infants was introduced, the church abolished this custom." Touching what is adduced {B. H., p. 308, from D. Vicecomes, lib. 5, cap. 37), concerning the infant Supper, as though it might have obtained in the time of Theophilact, it is refuted by the writer him- self, in said passage; for he explains it as having reference to the Supper of believing, baptized Chris- tians, saying, that it was administered to the bap- tized till infant baptism came into vogue, and that it was then (because infants were unfit for it) abol- ished. In regard to this, the writer who records it, has the following words to the shame of those who did so: "Cannot these foolish saints," says he "for the same reason, also abolish infant baptism, which is not a less, but, on account of the effectual regener- ation, a greater sacrament, than the Supper?" B. H., page 308. He means to say: If the Supper, which it was customary to administer to believers after baptism, was abolished, when infant baptism came into vogue, because infants have not the ability to worthily prepare themselves for the Supper; how great a folly is it, then, that infant baptism was not also abolished for the same reason; seeing that not less, but more, is required for baptism than for the Supper, namely, an effectual regeneration! For which reason also baptism is a greater sacrament than the Supper. Certainly, this was a forcible argument in refutation of those who, having intro- duced infant baptism, had therefore abolished the Supper which used to be administered after baptism; and who considered infants better qualified for bap- tism than for the Supper. About A. D. g8o.—Bapt. Hist., pages 578, 579. Vicecomes quotes from Simon Metaphrastes, lib. 1, cap. 5, the following occurrence: " That Theridates, with his wife and the chief persons of the land were baptized in the river Euphrates." Page 580. "Greg. Martyr enjoined upon Theri- dates and those who desired to be baptized, a fast of thirty days, then instructed them one after an- other, and thereupon baptized them in the Eu- phrates." From Vicecom., lib. 3, cap. 6. D. Vicecomes {lib. 1, cap. 14), relates how Namesius, came to the water, towards evening, descended into it, and was baptized, in the name of the Father, the Son, and the Holy Ghost. From Mctaphr., in vita Steph. In lib. 3, cap. 3, he writes, how Olympius, with his wife, Exuperia, and his only son, Theodulus, in the night came to Sympronius, fell down at his MARTYRS MIRROR. 245 feet, and said: "We have recently learned to know the power of Christ, that he is truly God. We therefore pray thee, to see that we receive baptism, in the name of Christ, whom thou preachest." Sympronius answered them: "If you repent with your whole heart, God will be so gracious as to receive you as penitents." Then said Olympius: "This we will immediately do." From Metaphr., in vita Steph. B. H., page 579, num. 10. Page 580, 7ium. 14. "This same Olympius, when he desired to become a Christian, was bidden to break the idols with his own hands, to melt the gold and silver of which they were made, with fire, and to gather the poor, and distribute it among them. This, the writer says, Olympius faithfully did." D. Vicecom., lib. 3, cap. 13. Note. — Page 851, it is related of Placidus, his wife Trajana, and his two sons, how they went to the teacher, etc. ; and how the latter instructed and eventually baptized them; changed their names; administered the Supper to them; wished every- thing good to them, and said: "Depart! the true peace of Christ go with you." From Metaphr., according to Vicecom., lib. 5, cap. 45. Still other similar examples, which it would take too long to recount, are adduced in said place, and elsewhere, in the History of Baptism. The persons mentioned in all these examples, thos,g who were baptized as well as those who baptized, we pass by without commenting on them; our object here being simply to show that said Simon Metaphrastes, who is stated to have lived and written about this time, described the foregoing matters as good and praise- worthy examples of the believing, baptized Chris- tians, and left them to posterity, for instruction. About A. D. 1000. — Or at the close of the tenth century, there is noticed in Jacob Mehrning's His- tory of Baptism, Fulbertus Carnotanses, who com- pares the descending in baptism to the burying of Christ in the earth, and the arising from baptism to the resurrection of Christ from the grave, or, properly speaking, to the awakening of Christ to life.* His own words can be found, translated into : German, page 581, from Fulbert. Carnot. in Epist. ad Adcodatum. Herewith we conclude our account of baptism in the tenth century, and proceed to the pious martyrs who suffered in those days for the name of Jesus Christ. AN ACCOUNT OF THOSE WHO SUFFERED IN THE TENTH CENTURY. SUMMARY OF THE MARTYRS WHO SUFFERED IN THE TENTH CENTURY. [About the year 910, we again refer to Giselbert (see our Account of Holy Baptism), who teaches, * What Fulbertus says, in this comparison, of baptism, is, as far as the sense is concerned, identical with that which Paul, Rom. 6:4, declares of the baptism of believers, saying: "Therefore we are buried with him by baptism unto death : that like as Christ was raised up from the dead by the glory of the Father, even so we also as it were, ior the consolation of the martyrs who could not receive water baptism, that it is in God's power to show mercy to them on account of their good will. Lamentable persecution of the Christians in the region of Cordova, by the Arabians, instituted by their King Habdarrhaghman, A. D. 923. Eugenia, an upright Christian woman, beheaded for the testimony of Jesus Christ, near Cordova, in said year, 923. Pelagius, a lad of thirteen years, beheaded after his arms and legs were cut off, on account of the true Christian faith, at Cordova, A. D. 925. An extract from the account of P. J. Twisck, touching the martyrdom of the youth Pelagius. Note containing further explanation respecting the confession of faith of Eugenia and Pelagius. Of the cruel persecution instituted by the Danish King Worm against the Christian believers, A. D. 926. A note- containing further explanatory remarks concerning the last-mentioned persecution, and that other similar persecutions are to be understood and explained in the same manner. A deplorable persecution of the Christians, caused by Udo, the Sclavonian prince, A. D. 950. Marginal note, of the terrible pillage and burning perpetrated by the Saracens among the Christians in Syria, A. D. 964. Circumstantial account of the severe persecution of Christians by the Vandals, in the borders of Ham- burg, Brandenburg, Havelburg, and the adjacent countries, A. D. 984. Marginal note, how, seven years afterwards, namely, A. D. 991, the Normans came from Den- mark into Germany, and there, for about forty years, greatly vexed the Christians; and that the Arabians, from A. D. 622 to 1300, committed much mischief in nearly every country of Europe, or Christendom.] should walk in newness of life ABOUT THE YEAR, A. D. 910. In our account of holy baptism for A. D. 910, we introduced the very learned, but, by his adversaries, much accused, Giselbert, who, through the exigency of that time, had to live under the Roman church, though he decidedly opposed her superstitions, es- pecially in the matter of baptism. He taught con- cerning holy baptism as connected with regeneration and a good will. He also added, for explanation (on John 3:5): "If any one (through obstacles, or otherwise) cannot receive external baptism, it is in God's power to graciously accept his good will." Ex. Cent Magd. 10, cap. 4. Bapt. Hist. , 2d part, page 567. Hence, when Giselbert here consoles, in some measure, those who, from necessity, had to remain without baptism, with the mercifulness of God, who has it in his power to show mercy, even in the ab- sence of baptism, to those who are of a good will, it seems that at that time there must have been an oppression or persecution of the Christian believers; for at such times it frequently happens that there are I people of a good will, namely, who desire to be 246 MARTYRS MIRROR. baptized upon the true faith on Jesus Christ, but who nevertheless, on account of the persecution, and the dispersion of the churches and their teachers, cannot attain to it, as we have shown by living ex- amples, in different places of our account of the martyrs. Thus, when people who had not been baptized, yet had a desire to be baptized, were apprehended and put in bonds for the testimony of the Lord, it was frequently seen, that they could not obtain com- plete peace in their hearts, though they firmly be- lieved in the Lord, and had resolved to give expres- sion to, and confirm, such faith not only by words, but also in deed, yea, with their blood and steadfast death. On these occasions, or against these emer- gencies, the pious and soul-seeking teachers often consoled such people, strengthened their hearts, and caused them to hope instead of despair; since God has it in his power, to show mercy to, yea, to save, such, even without baptism, for the sake of their good will or intention, if it has not been neglected on purpose and presumptuously. This the above mentioned Giselbert taught, and thus he consoled the well-disposed unbaptized; hence, our foregoing conclusion may be regarded as true, namely, that there was, at that time, a perse- cution on account of the word of the Lord, which made it necessary to add said consolation for the aforementioned persons. But as this is based merely on a probable conjecture, since it is not expressed in clear words, we will leave it, and give an account of a certain persecution which, about thirteen years after this, was raised by the Arabians against the Christians, and ended after much misery and distress. A LAMENTABLE PERSECUTION OF THE CHRISTIANS IN THE REGION OF CORDOVA, BY THE ARA- BIANS, INSTITUTED BY THEIR KING HABDARRHAGHMAN, A. D. 923. A. D. 923, a terrible persecution was raised by the Arabians against the Christian believers, in the region of Cordova. This occurred mainly through the wickedness of the Arabian King Habdarrhagh- man IV., who allowed himself to be called protector of the law of God, and king of the believers ; but, being filled with bitter hatred against the true law of Jesus Christ, and, consequently, also against the true Christian believers, he considered and declared all Christians unbelievers and despisers of the law of God. But he did not stop at this, but raged against them in an awful manner, yea, persecuted them with fire and sword. One thing, however, in connection with this grieves us to the very heart, namely, that the records of the pious witnesses of Jesus Christ who were killed by him, have all been lost, except of two, namely, Eugenia and a youth of thirteen years; of whom we shall give an account presently. Touching said persecution, compare A. Mell., 2d book, fol. 312, col. 2, with Ruderic, Archiep. Tolet., and Alii. Rer., Hisp. Script. EUGENIA, AN UPRIGHT CHRISTIAN WOMAN, BE- HEADED FOR THE TESTIMONY OF JESUS CHRIST, NEAR THE CITY OF COR- DOVA, A. D. 923. It is recorded that A. D. 923, an upright Chris- tian woman, called Eugenia, was apprehended in the aforementioned persecution, and, remaining stead- fast in the confession of the faith in the Son of God, was beheaded, on the sixteenth of March, A. D. 923, through the tyrant and persecutor Habdarraghman. It is stated that in digging the foundation of some building, in a village called Marmolejos, near Cor- dova, where she was martyred, an epitaph was found, the first letters of each line of which spelled her name: Eugenia Martyr, that is, Eugenia the Witness (namely, of Jesus), as a token that she had died for the testimony of Jesus her Savior. There could be gathered from it, further, the time when this took place, as well as the manner in which she was put to death, namely, that she was beheaded with the sword, at the time indicated above.* PELAGIUS, A LAD OF THIRTEEN YEARS, AFTER MUCH SUFFERING FOR THE TRUE CHRISTIAN FAITH, AT CORDOVA, HAS HIS ARMS AND LEGS CUT OFF, AND IS FINALLY BE- HEADED, A. D. 925. It is stated that about two years after, namely, A. D. 925, a lad of thirteen years, called Pelagius, was put to death for the name of Christ, in Cordova, which occurred as follows: His uncle, Ermoigus (who by some writers is called a bishop), having been apprehended and imprisoned at Cordova, by the Arabian King Habdarrhaghman, said Ermoigus, in order to be released, left his nephew, who was then only about thirteen years old, in his stead, as a pledge, which for more than three years was not re- deemed, either through the neglect of his friends, or because the King would not let go the youth , who was now very comely and well-mannered. In the mean time, this lad exercised himself dili- gently in the Christian religion, to prepare himself for his martyrdom, which seemed to him to be draw- ing near. When he was about thirteen and a half years old, he was brought before the King, and, standing there, immediately began to confess his faith, declaring that he was ready to die for it.t But the King, having in view something else than to hear the confession of the Son of God, or of the Christian faith, proposed to the youth, who was quite innocent in evil, some improper things, which this hero of Christ valiantly and in a Christian man- ner refused, willing rather, to die an honorable death for the name of Christ, than to live shamefully with the devil, and pollute both soul and body with such an abominable sin. The King, hoping that he could yet be persuaded, commanded his servants to ply * For further comments respecting Eugenia's confession of faith, see the explanation which we shall append to the account of the death of Pelagius. f To die for the name of Christ, our author says. MARTYRS MIRROR. 247 him with fair promises, to the effect, that, if he would apostatize, he should be brought up with royal splendor at the court of the King. But the Lord, in whom he trusted, strengthened him against all the allurements of this world, so that he said: "I am a Christian, and will remain a Christian, and obey only Christ's commands all the days of my life. ' ' The King, seeing that he remained steadfast, was filled with rage, and commanded his guards to take him, suspend him by iron tongs, and pinch him and haul him up and down until he should either die or renounce Christ as his Lord. But having un- dergone all this, he was as fearless as ever, and re- fused not to suffer still more tortures, even unto death. When the tyrant perceived the immovable stead- fastness of this youth, he commanded that they should cut him limb from limb, and throw the pieces into the river. As he thus stood before the King, dripping with blood, from his previous tortures, he prayed to none than to Jesus Christ our Lord, say- ing: "O Lord, deliver me out of the hands of my enemies." When he lifted up his hands to God [in prayer], the executioners pulled them apart and cut off first one arm, and then the other; thus also his legs, and, lastly, his head. When this was done, the pieces were thrown into the river. Thus this young hero and pious witness of Jesus Christ ended his life, on the 29th of June, A. D. 925, his martyrdom having lasted from seven o'clock in the morning until evening. See the first mentioned writer, who has given the account of the Arabian persecution, on the page referred to, third column, compared with Raguele in Append., ab Eulog., super Pelagium. EXTRACT FROM THE ACCOUNT OF P. J. TWISCK, TOUCHING THE MARTYRDOM OF THE YOUTH PELAGIUS. "When Habdarrhaghman, the King of the Ara- bians, had, from bishop Ermoigus, his nephew Pelagius, as a pledge or hostage, the tyrant tore him with red-hot tongs; and, having been torn limb from limb, he was thrown into the nearest river, when he was scarcely thirteen years old." Chron., iot/1 book, fol. 329, col. 1, from Merulae., fol. 621. Note. — Neither of Eugenia nor of the youth Pelagius have we been able (as in the case of other martyrs before these), to ascertain the particulars of their confession of faith, though we have exerted ourselves not a little in this direction. It is almost as if the records which no doubt treated more fully of it, were buried in the earth, like the epitaph of Eugenia. O, that this were certain, and that the spot were known — without contradiction, no pains would be spared to obtain them, if it were possible; since thereby, according to our opinion, the bright light of evangelical truth would come to light pure and clear in many points; whereas now, others, especially those of the Roman church, have, when- ever it has pleased them, dimmed and perceptibly obscured, with the smoke of their human inventions, the blessed confessors of Jesus Christ and their con- fessions. But what do our lamentations avail? We must content ourselves with what has remained. It may be that said particular confessions, together with the records of the suffering and death of many other martyrs (of which we spoke in the beginning) were lost through the violence of the persecution, or per- ished in some other way. This persecution has not been so fortunate an one for the searchei's of ancient memoirs, as some of the preceding ones of which we know; for these other persecutions already spoken of, however severe and fierce they may have been, besides giving clearer light as regards the confessions, have through the carefulness of some writers, generally furnished and left for remembrance, a respectable number of mar- tyrs either mentioned or unmentioned; while this persecution, although very many were slain in it, tells us of but two persons. But though we, unable to obtain more, must con- tent ourselves with the bare circumstances, still the aforementioned martyrs, Eugenia and Pelagius, shall not be esteemed the less by us; yet not, that we would regard -them without fault in all points, for who on earth is perfect? but we hold that they were free from such blemishes as separate one from Christ or deprive him of the name of a true martyr, though he might suffer for his faith's sake. The uprightness of said persons, in faith as well as in life, may readily be inferred from the circumstances mentioned in the account of the ancients, which, though brief and few, nevertheless indicate these things. What the faith of Eugenia and Pelagius was, appears from their confessions. Eugenia is for this reason called martyr, which signifies according to the Greek language, the witness; by which name, even in and about the time of the apostles, those were wont to be called, who had laid down their lives, or, at least, had suffered much, for the pure and genuine testimony of Jesus their Savior. Of the youth Pelagius, the authors write that he confessed his faith and declared that he was ready to die (upon said faith) for the name of Christ. Also, that in his suffering he called upon no other than his Lord Jesus Christ, saying: " O Lord, deliver me out of the hands of my enemies." Concerning the life of both of these martyrs, it appears to have been upright in every respect, as regards the grand resolution which each severally had — not only to confess the Lord with the mouth, and to follow him with works in the regeneration, but also to honor and magnify his holy name, by offering up their lives through a violent death ; as well as that" they not only had resolved and deter- mined to do this, but also actually fulfilled their resolution, which is the most important of all. From the accounts given we have learned that Pelagius said: "I am a Christian, and will remain a Christian, and obey only the commandments of Christ all the days of my life. ' ' He desired to obey only the commands of his Savior, and not human inventions, and this, to the end of his life; which he also did, according to his ability. Moreover, we have not found anything, either of Eugenia or of Pelagius, in authentic writers, which conflicts with the above good testimony respecting the faith and 248 MARTYRS MIRROR. life of said two persons; nor of priestcraft, nor of papal or episcopal inventions, nor of Roman facti- tious practices, although these things were much in vogue at that time. With this, we think to have treated the matter sufficiently, and hence we will leave it and proceed in our account. A CRUEL PERSECUTION, INSTITUTED BY THE DAN- ISH KING WORM AGAINST THE CHRISTIAN BELIEVERS, A. D. 926. It is recorded that A. D. 926, there appeared, from another quarter than the one of which we have spoken, namely, from Denmark, a cruel tyrant who was King of said country, and whose name accorded well with his deeds. His name was Worm, and whatever he did was gnawing, biting, and devour- ing, so that he inflicted much vexation, misery and grief upon the followers of the Christian faith, in persecuting, tormenting, and, as appears, killing and destroying them. Of this tyrant, P. J. Twisck makes mention with these words: "At this time, there was in Denmark, King Worm, a cruel tyrant and persecutor of the Christian faith." Chfon., fol. 329, col. 1, from Leonh., lid. 4, fol. 190. Note. — King Worm was not the first tyrant that had arisen in Denmark, seeing we spoke in the pre- ceding century of the tyranny which the Danes then practiced against the Christian believers. Just be- fore the account of this Danish persecution we lamented, and this, for good reasons, that not more than two martyrs are mentioned in the whole perse- cution; and but very little of their confessions, ex- cept the circumstances. But here we have still more reason for regret, since not a single person is men- tioned of all those who were persecuted and mar- tyred, though their number, it seems, was very great. Moreover, their confession of faith, upon which, nevertheless many, to all appearance, suf- fered and were martyred or put to death, is not mentioned at all. Still, this matter, is not utterly devoid of light or information, seeing it is stated of the tyrant who instituted said persecution, that he was a persecutor of the Christian faith. Whether, then, he persecuted all who bore the name of Christians, or only the Christian believers (who seem to have been had in view here), it is evident, that the true and sincere believers, who, having no settled place of abode, being scattered throughout the world, did not escape; for they nec- essarily often had to live among the nominal, yea, among the wicked Christians, with whom they fre- quently, when distress arose, had to suffer, though not for the same reason. I will not speak of the fact that the wicked Christians themselves, whenever it pleased them, persecuted the faithful and good Christians exceedingly, and, after many torments, put them to death in a worse manner than the hea- then did ; so that, to all appearance, said tyrant, when he persecuted the Christian believers, or, as our author says, the Christian faith, he puts to death not a few, or, at least here, and there'some, of the orthodox and true Christians, on account of their faith ; besides what they often had to suffer from others. Here we will let the matter rest, and will take a similar view, and judge in like manner, according to the nature and rule of divine love, also of other persecutions of the Christian believers, of which we may subsequently speak; taking care, however, not to present persecutions concerning which there may be evidence that those persecuted were not faithful and sincere, but merely apparent or professed Chris- tians; for the former, we shall search, but the latter we shall avoid. We shall now proceed in our task. A MISERABLE PERSECUTION OF THE CHRISTIANS, CAUSED BY UDO, THE PRINCE OF THE SLAVES (SLAVONIANS), A. D. 950. About twenty-four years after the beginning of the aforementioned persecution, instituted by the Danish King, a very dark cloud arose over the Christian believers, from Slavonia, which threat- ened a heavy rain or outpouring of the blood of the innocent and defenseless Christians. For, one Udo, Prince of the Slaves, manifested himself very cruelly against the Christian believers, and proved to be a great tyrant over them. But he finally received his reward from one of his own stamp, though a Saxon, who took his life. Concerning this, we read in Chron. van den Onderg., page 334, col. 2, the fol- lowing words (except the parenthesis): "Udo, the Prince of the Slaves, an atrocious persecutor of the Christians, and a great tyrant (who lived at this time), was thrust through by a Saxon." From Hist. Andr.,fol. 182. Compare this account with the explanation con- tained in the note on the persecution of A. D. 926; as the circumstances of the persecution of A. D. 950 must be explained in the same manner. Note. — A. D. 964, fourteen years after the last persecution, the Christians in Syria had to suffer much; yet not so much on their bodies as in their property. This was done through the violent pil- lage and burning perpetrated by the Saracens, of which I have found this account, among others: "A. D. 964, in the reign of this Emperor (namely, N. Phocas, the fifty-seventh who reigned in the Orient, at Constantinople), the Saracens did great damage to the Christians in Syria, by robbing and burning." See P. f. Tzuisck, page 340, col. 1, from Chron. Melancth., lib. 4. Who shall say that this was not brought upon them on account of the con- fession of the Christian faith? or that among said people there were not some faithful and sincere Christians, who suffered for living according to their true faith? This could hardly be said, much less proved, since the orthodox, though sometimes few in number, could be found in almost every country; however, since said matter is obscure, we will not enter further into it. MARTYRS MIRROR. 249 A SEVERE PERSECUTION OF THE CHRISTIANS, BY THE VANDALS, IN THE BORDERS OF HAM- BURG, BRANDENBURG, HAVELBURG, AND THE ADJACENT COUNTRIES, A. D. 984. In the time of Emperor Otho III., or A. D. 984, Mistavus, King of the Vandals, instituted (accord- ing to the testimony of the ancients) a severe perse- cution against the Christian believers, in the borders of Hamburg, Brandenburg, Havelburg, and the adjacent countries; we will say nothing of his tyr- anny at Altenburg, since this, as can be seen, was directed chiefly against the Romanists. This persecution was caused by the hatred which the King of the Vandals held against Otho III., because the latter, having intended to give him his daughter in marriage, afterwards refused to do it, on account of the opposition of Theodoric, Mar- grave of Brandenburg, who said that he ought not to give such a noble maiden to a dog (so he called Mistavus, the King of the Vandals). Mistavus, enraged at this, resolved to revenge himself of it, yet not on those who had injured him, namely, Otho and Theodoric, who were the chiefs of said countries; but on their subjects, who were certainly quite innocent of that which their chiefs had done; but this is generally the case that subjects must suffer for the misdeeds of their rulers. He then assailed those Christians who lived near- est, persecuting them in an atrocious manner, a grievous matter for human nature, but pleasant for the spirit, namely, of those who, through love, were inseparably united to their God and Savior, and, hence, could say with Paul: "Neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to sep- arate us from the love of God, which is in Christ Jesus our Lord." Rom. 8:38, 39. Concerning the tyrant Mistavus, the author of their distress, it is stated that he raised a violent persecution, A. D. 984, against the Christians living in the countries lying nearest; also, that Hamburg, Brandenburg, and Havelburg, had their share of said persecution. Compare P. J. Tzcisck, page 348, col. 2, with the account of Mcritla, fol. 649, and Georg. Hist., lib. 5. The reader, in order to understand aright our object in noting this persecution, will please read, and accept as explanatory of the last mentioned persecution, the different notes which we have placed throughout this century. Note. — Seven years after the persecution which we have just related, namely A. D. 991, the Nor- mans came from Denmark into Germany, where they began to greatly vex the Christians, which lasted about forty years, that is, for over thirty years after the close of this century. P. J. Twisck, Chron., page 351, col. 1, from Chron. Avont, lib. 4. Vine, fol. 502. Morover, that the Arabians (of whom we made mention in our account of the first open persecution in this century, for the year 923), not only at this time, but from A. D. 622 to 1300, like a swarm of destructive grasshoppers, overran nearly every country of the known world, to the great distress and misery oi many Christian be- lievers, can be read at large in the history of the Turks; of which brief mention is made in A. Mell., 2d book, fol. 312, col. 4, and fol. 313, col. 1. AN ACCOUNT OF THE HOLY BAPTISM IN THE ELEVENTH CENTURY. SUMMARY OF BAPTISM IN THE ELEVENTH CENTURY. [In the beginning of the eleventh century, the celebrated Anselm is introduced, who declares that baptism is the "fulfilling of all righteousness;" that the baptism of Christ is a " washing of water in the word;" that every one, in his day, was baptized in the name and the faith of God; that believers were then baptized upon, or in the name of Christ; that the adults had first to be instructed in the Christian doctrine; that after baptism one must not again lay the foundation of repentance from dead works, Heb. 6:1 — 3; that believers are brought into the church of Christ (understand, through baptism); that the twelve Ephesian men (Acts 19) were re- baptized by Paul. Algerus speaks of. the power and operation ol God in baptism ; also, that the lasciviousness of the flesh is quenched or washed off in or through bap- tism. Buchard of Worms gives an excellent explanation touching baptism, saying that the examinations in the faith were for the the purpose of ascertaining whether the holy words of the faith confessed, were rooted deeply in the heart of the candidate, and whether he intended to continue steadfastly in the faith. Lanfrancus opposed infant baptism. The testimony of Bruno and Berengarius against infant baptism as well as against transubstantiation is presented and amply commented on; the time when they began their doctrine, and when they finished the same; also their death. A certain book of ceremonies by the ancient Be- roldus is introduced ; what we read in it concerning baptism: namely, of the first address made to the novices at baptism, the way of wisdom and faith, being presented to them. An account of Ado.Trevirensis, and to what he admonished the candidates of his time; also, how he baptized the believing woman Syranna and her son, after previous instruction. The last witness adduced about baptism is Juo of Carnuto, who, besides various other matters, makes this salutary and true declaration with regard to bap- tism: "That the novices would confess the creed before baptism ; that they were then, while answer- ing, washed from the old wickedness ; that their baptism took place on the holy Easter Sabbath, and that they were first instructed ; that those who de- sired baptism had to throw off, by prayers, the yoke of the devil ; that they were asked : Do you believe 250 MARTYRS MIRROR. on God," etc. Thereupon it is noted what said passages of Juo indicate. Finally it is shown that he also opposed monachism, discrimination as regards food. Conclusion.] The thousandth year is finished ; we have come to the years that follow it; which time is called the eleventh century. We will wander through it in our thoughts, and investigate how it then stood with the true church of God, whether the ordinances of Christ, especially in the matter of baptism; and its requirements, were rightly observed. In order to begin and finish this aright, we will turn to some of the ancient authors who wrote about the condi- tion of said matters, at that time, or, at least, who subsequently made mention of what then occurred with regard to religion. About A. D. ioio, or, as Jacob Mehrning puts it, "In the beginning of the eleventh century," there manifested himself, by various writings, the cele- brated arid almost universally known Anselm, who, having at one time, it seems, advocated infant bap- tism, with divers forcible, yet human arguments, now and also subsequently showed, that the oppo- site belief had taken root in him; concerning which, it is stated, that there have remained even to the present day, several excellent things, which cannot well be reconciled with infant baptism, yea, which, when viewed with spiritual eyes, militate against it. Of these we will present a few as examples, confi- dent that, if you judge impartially, you will concur with us, or, at least, assent to it.* In Bapt. Hist., page 582, from Cent. Magd. XI, cap. 4, of baptism, Anselm teaches on Matt. 3, that baptism is necessary, and says: "Baptism is a ful- filling of all righteousness ; a man may be never so righteous, pious, benevolent, abstemious, and chaste, yet, it avails him nothing, if he lacks the grace of holy baptism." It is evident that Anselm has regard here to what Jesus Christ our Savior said to John, when the latter refused to baptize him with water. ' ' Suffer it to be so now," the Lord said, "for thus it becometh us to fulfill all righteousness," Matt. 3 : 15; which took place, according to Luke 3 : 23, when Jesus began to be about thirty years of age, and the people, who came from Jesuralem, were baptized by John in Jordan. It having been observed then that Anselm has regard to the baptism of Christ, and that Christ calls it the fulfilling of all righteousness, it is manifest, that he does not speak of infant baptism here, since in the same no righteousness at all, much less, all righteousnes, can be fulfilled ; which is the more obvious, when he says, in the same place, that how- ever righteous, pious, benevolent, abstemious and chaste one might be, it would avail him nothing, if * With regard to what is attributed to Anselm, concerning the suspicion in reference to infant baptism, namely, that he (on Eph, 4 and Hebr. 10.) agreed with Meginhard (dc Fide at Gimt/i.), we let those say, who can show more evidence of it, than we have yet met with. In the mean time, we have weight}' reasons, which induce us to show the contrary concerning him. The same is true also with regard to what he is said to have written, touching said doctrine, on Matt. 15; 1 Cor. 7, and in Concordia Gratia, and lib. Arbitrii, etc.; which things as well as the above, we leave without comment, re- serving our explanation of them to ourselves. he lacked the grace of holy baptism: for, righteous- ness, piety, etc., are not exercises or works of in- fants, but only of intelligent, yea, of devout per- sons. On the same page, Anselm, on Ephes. 5, says: "The baptism of Christ is a washing of water in the word ; if you take away the water, it is no baptism ; if you take away the word, it is likewise no bap- tism." What else is indicated thereby, than that the word of God cannot be separated from baptism ? which word of God, in baptism, does not consist simply in this, that a few words of holy Scripture are pronounced in or over baptism, or over those who are baptized ; but that the word of faith is preached to the candidates, before and at baptism. Mark 16:15, 16; Rom. 10:8. On page 583, num. 6. Anselm (Enarrat. in Evang.) says: "That the Father was heard in a voice; that the Holy Ghost descended in the form of a dove; and that the Son, in his humanity, was baptized ; this clearly indicates the Holy Trinity, in whose name and in the belief of which, every one of us is baptized. ' ' Here he again has reference to the baptism of Christ, concerning which the holy evangelists state, that, when he, being about thirty years of age, was baptized, the heavens were opened above him; that the Holy Ghost descended like a dove upon him; and that a voice came from heaven (or, from God, his heavenly Father) saying: "This is my beloved Son, in whom I am well pleased." Matt. 3: 16, 17; Mark 1:10, 11; Luke 3 : 22. All this, as has been stated above, can serve only as a type of the baptism of the adult, intelligent, and believing followers of Christ ; which Anselm plainly indicates, when he says: "In whose name and in the belief of which, every one of us is baptized." Notice, when he says, "Every one of us," etc., he indicates each severally and all in general, namely, all who belodged as members to the church of Christ; so that, according to the language employed by him, each and all among them were baptized, not only in the name of the Holy Thinity, but also in or upon the belief of the same. On page 585, Anselm, on Rom. 6, says: "We are baptized into the death of Christ, that we, be- lieving in his death, and following it, may live as those who are dead ; but since we, through baptism, are dead to sin, we must not again live unto sin, so that it is necessary again to die unto it ; for, we are baptized into the death, that is, in the likeness of the death, of Christ; that, as he once died, and ever lives, even so we, having once died to evil, should ever live to the good ; and, as a dead person can sin no more; thus also we, if we have died with Christ, shall not let ourselves be entangled again in mortal sins. The sense of the words of Anselm is this: that we must be careful, not to live in sin again after bap- tism, since the former sins, in which we lived, have died through baptism, and have been laid in the grave as it were, through the death of Christ. Hence, said words can only be applied to the bap- tism of the believing and penitent, but in no wise to MARTYRS MIRROR. 251 the baptism of infants; because it is certain that the things indicated as requisite for baptism cannot exist in infants. For, how can baptism be, in infants, a dying of their former sins, when they have never lived in sin? How can they have their sins buried, through baptism, into the death of Christ, who never could nor need die unto sin? Thus,- Anselm, in the aforementioned passage, speaks only of the baptism of the adult, intelligent, and penitent Christians, who, having died unto their former sins, had them buried through baptism into the death of Christ, to rise to a new life. Page 5SS, num. 6, Anselm writes on Matt. 3 : "The adults had first to be instructed in the Chris- tian doctrine. " S. Clement and others imposed upon those who had lived in wickedness, and, becoming converted, desired to be baptized, a fast of seven days, and sometimes more, as a preparation; more- over, a considerable time, before baptism was also prescribed to the catechumens who were to be baptized. ' ' N. B. "Thus," says the writer who has noted this, "the light of the testimony of the truth shines forth brightly in the midst of the darkness of popery. ' ' We will not enlarge on what the writer has added here, but turn to words of Anselm, which we cannot view without plainly seeing that he treats of the baptism of the believing and penitent; for, when he speaks of the adults ; of those who were first in- structed in the Christian doctrine; of those who, having lived in wickedness, becoming converted ; of those who desired to be baptized ; of the seven days' fast imposed upon them; of the considerable time prescribed the catechumens who were to be baptized, etc. , it is clearly expressed thereby, that the baptism of which he here speaks, is far different from the baptism of infants, since these things can in no wise be said of them. On page 593, num. 5, D. Vicecomes quotes, lib. 2, cap. 4, the following language of Anselm on the words of Paul, Heb. 6: 1 — 3: "We will not lay again the foundation of repentance from dead works, and of faith toward God, of baptism, of doctrine, etc., that is, the doctrine which was delivered to you in the beginning." He explains the words of the apostle (Heb. 6 : 1 — 3), which, as every one knows, were written to the believing Hebrew brethren, who, having ac- cepted Christ at the beginning of their faith, had had the same sealed through baptism. They are here exhorted to constancy in the faith accepted, and that they should not return to the principles of the Christian religion, upon which they had been bap- tized, but must go on to the perfection of the same. This is what Anselm, from said words, sought to impress, in his time, upon his fellow-believers in the faith, to the end, that they might observe their bap- tism and the confession of the same, to the honor of God, the edification of their neighbor, and the salvation of their own souls. On same page, Vicecomes, lib. 5, cap. 35, Anselm, on Luke 2, says: "Even as Jesus, after the purifi- cation, was brought into the temple, so those who become believers, are brought into the church of Christ." When he speaks of those who, becoming believ- ers, are brought into the church of Christ, he has respect to such as, having been baptized upon faith, are through this means, recognized and received as members in the Christian church; for this is the pur- pose for which this passage of Anselm is adduced in Bapl. Hist. As to the twelve Ephesian men, of whom we read, Acts 19 : 1 — 5, who had been baptized with the baptism of John, he asserts in his explanation on Matt. 3, that they were re-baptized by Paul, assign- ing as a reason of this, that the baptism of John could not properly give remission of sins, because the blood of Christ which blots out sin, had not then been shed ; again, because John, who was a fore- runner of Christ's preaching, was also (according to his explanation) a forerunner of baptism. About A. D. 1024, close to, or a little after, the time of Anselm, a place is given to one Algerus, who, though writing somewhat obscurely on bap- tism, gives so much light on the subject, that an im- partial Christian heart can readily decide from it, that, in said matter, he followed the evangelical truth, according to the doctrine of Christ and the practice of his apostles ; in proof of which we will present a few examples. In Bapt. Hist, page 583. — Algerus says {lib. 3, de Euchar. cap. 3): "Who can regenerate a child of the devil to a child of God, except God the Fa- ther? Who can justify sinners, except he who died for our sins? And, since every thing which is done in baptism, is spiritual, who can perform it, except the Holy Ghost?" He tells in the above place, whence baptism has its power, and whence its operations chiefly proceed; and, certainly, he does not seek, find, or show it in the water, as is done by many who, at the present day, baptize infants, especially by the Romanists ; but he seeks, finds, and shows it in the operation of God the Lord, whom he calls by the name of Fa- ther, Son, and Holy Ghost. To God the Father he ascribes, that he regenerates the candidate from a child of the devil to a child of God. Of the Son he states, that he, having died for our sins, justifies sin- ners when they are baptized. Of the Holy Ghost he says, that, since all that is done in baptism, is spirit- ual, so all that is effected in baptism, is spiritually performed by the Holy Ghost. Now, let every one judge, without prejudice, whether such operations can have place in infants, or in adults (when they are baptized) ; and we are confident that the instant reply will be, that not the former, but the latter, is conformable to the truth. Page 585, num. 9. Of the power and benefit of baptism, Algerus says {lib. 3, de Euchar., cap. 4,): " In order that the grace of God may abound over us, it has reference, in the sacramental form. (namely, of baptism) not so much to worthiness and respectability, as to their equal fitness; for, as water quenches, cleanses and purifies, better than all other liquids, even so baptism quenches the lasciviousness of the flesh, and washes off the im- purity of sin, of actual sins as well as, ' ' etc. 252 MARTYRS MIRROR. Here, again, several things are mentioned, which are not applicable to infant baptism, but speak suffi- ciently against it. For, in the first place, when it is here said of the grace of God, that it has reference, in the sacramental form (namely, of baptism) not so much to the worthiness or respectability, namely, of the persons to whom the sacramental form, or baptism, may be administered, as to their equal fitness; there is certainly indicated, in the candi- dates, some fitness to which the grace of God has regard; but what fitness can there be in the candi- dates, to which the grace of God may have regard, if it is not faith in Jesus Christ, true repentance, obedience to God's commandments, and such like things as are requisite to baptism ? In the second place, when it is averred in said passage, ' ' that baptism quenches the lasciviousness of the flesh, and washes off the impurity of sin, of actual sin as well as," etc., it is evident, again, that he treats of such a baptism and of such candidates, wherein lasciviousness of the flesh, impurity of sin, yea, actual sins, etc., can be washed off; for, other- wise he would contradict himself. But what kind of persons these are, in whom such sins can have place, and who need to be washed from them, whether infants or adult persons are meant thereby, the intelligent may judge. About A. D. 1042. — Or almost in the middle of the eleventh century, Buchard of Worms (in Ger- many) flourished, who makes mention, among other things, of the examinations in the faith, to which it was customary, either in his time or before, to sub- ject the candidates, at baptism. Concerning this, D. Vicecomes {lib. 2, cap. 28), in his allegations respecting baptism in the eleventh century, gives the following account, which is also found in Bapt. Hist., page 592, num. 1: "Buchard of Worms {lib. 6, de Sacram. Eccles.) says: 'The examina- tions are for the purpose of ascertaining whether he (the candidate), after renouncing Satan, has the holy words of the faith confessed, deeply rooted in his heart, and intends to continue steadfastly in the faith.'" This is certainly plain language concerning bap- tism upon faith and the confession of the same, according to the institution of Christ, and the ex- ample of the apostles and the first apostolical church; hence we need add not a word of explanation, and will therefore proceed to others who, in or about that time, taught the same doctrine, and, as much as lay in their ability, confirmed it in their deeds. A. D. 105 1. — This is the year in which the learned Lanfrancus, who also showed himself op- posed to infant baptism, and dissuaded from it, is introduced by the writers. See P. J. Twisck, Chron. , page 383, col. 1, from Guitmundus, and Sebastian Franck, fol. 58. A. D. 1060. — Two eminent, learned, and well- meaning persons, who were greatly celebrated on account of" their great learning and boldness, at this time displayed their greatest strength in rejecting infant baptism and other articles of the Roman church. One of these was Bruno, Bishop of Angiers in France; the other, Berengarius, his deacon. They had begun to teach said doctrine as early as the year 1035, and continued therein for many years, yea, Berengarius, besides the article against transub- stantiation, maintained it, as the chronicles show, until the year 1079. But, in order to sum up all this briefly, we will present what is recorded, concerning this matter, in the Introduction to the Martyrs Mirror, page 48, col. 2, we read: "In A. D. 1035, Berengarius, arch- deacon of Angiers, in France, together with Bruno, the Bishop of said city, began to teach against tran- substantiation and infant baptism. Their doctrine immediately spread throughout all France and Germany. Against it, Pope Leo IX. held, A. D. 1050, two Synods, one at Rome, the other at Ver sailles {Baron., A. D. 1050, num. 1), in which the doctrine of these two men was condemned. Afterwards, when Berengarius did not cease to promulgate his doctrine, another synod was held, A. D. 1055, at Tours in France {Baron., A. D. 1055, num. 4), in which Berengarius feigned repent- ance; but as soon as Hildebrand, who afterwards became Pope, had gone away, he again maintained his doctrine. "Afterwards, Pope Nicholas II. held a Synod {Baron., A. D. 1059, man. 3, 4), and summoned Berengarius before it, who, for the second time, either from fear or human weakness, pretended to recant, burning the writings of Johannes Scotus, from which he had derived his views respecting transubstantiation; but seeing immediately oppor- tunity again, he returned to his old belief; and com- posed different writings concerning it, against which some others have written. "Subsequently, Hildebrand, who had now be- come Pope, and was called Gregory VII., held a synod in Rome, A. D. 1079, where, as Baronius, who judges as a Romanist and papist, says, Beren- garius, again renounced his doctrine. But how true this is, we leave to God. "It is evident," says the author to the Intro- duction, ' ' that he maintained this doctrine for forty- four years, and filled Germany and France with it; from which it can be inferred, that the same, even as it had itself proceeded from previously existing writings, in its turn left many disciples." Introd., page 48, col. 2, and 49, col. 1. But though the doctrine of Bruno and Beren- garius commenced in the year 1035 and ended about A. D. 1079, as far as these two persons are con- cerned (for, otherwise it is a doctrine that began with Christ and will end only at the end of the world), yet, said doctrine displayed its greatest power, through these two persons, and encountered the most opposition, about the year 1060, as appears from the account of Jac. Mehrning and H. Mon- tanus, who unanimously state the following: "A. D. 1060, Bruno, Bishop of Angiers, and Berengarius, his deacon, rejected infant baptism." See Gtcitmundus, Bishop of Avers, and Durandus, Bishop of Liiyck. These are their words: "Bruno, Bishop of Angiers, and Berengarius of Tours, annul the baptism of infants as much as is in their power; so that they, discarding infant baptism, counsel men to plunge themselves without fear into the deep abyss of all manner of wickedness ; saying that they MARTYRS MIRROR. 253 are not to be baptized, until they attain to years of understanding." jac. Mehrn., Bapt. Hist., pp. 591, 592. H. Montan. Nietighd., pages 82, 83, from Guitm. in Principio Dialogi de Veriiate Eucliar- istiae. Durand, in Epist. contra Brunon and Beren- garium; also, Baron., A. D. 1035, num. 1; also, Alan., lib. 1, contra Htzretic. sui Tcmporis, pages 103, 104, 105. It seems that the matter of the accusation of these two men, Bruno and Berengarius, rose to such a pitch, that they were subjected to an examination, in order to ascertain the grounds of their faith, and to judge them accordingly. The author of an anonymous manuscript found in the library of Baron Caraw. de Clepton., writes of the examination of said Bruno, saying, that he him- self was present when Bruno, the defender of Beren- garius, was interrogated in regard to his faith; and that they both, Bruno and Berengarius, said that in- fant baptism was not necessary to salvation. See also / Mehrn. , Bapt. Hist. , page 685. About A. D. 1068. — D. Vicecomes quotes from a manuscript book of ceremonies, by Beroldus, which, treating of certain religious ceremonies of that time, makes mention also of baptism, and how it was ad- ministered then among those of whom he writes. But, to come to the matter; when, noting from this book, the first address made to novices (whom he terms children, according to the manner of Christ, who also called his disciples children, John 21:5), he says, that, the door having been opened, they were thus addressed: "Enter, ye children, into the house of God; hear your father (the teacher) teach you the way of wisdom." Bapt. Hist., page 592, num. 3, Vicecom., lib. 2, cap. 43. He then relates what occurred when the doors were closed, and the novices were in the assembly; how the bishop or teacher then delivered to them the symbol, that is, the creed; and how he presented or repeated to them the faith, according to the language of the gospels, and then said: "Hear the faith: I believe on God the Father." Above page, Vicecom., lib. 3, cap. 14. The other circumstances related there we pass by; it suffices us to have seen that then the novices (be- fore they were baptized), were taught the way of wisdom; that the faith was presented to them, and that they were instructed in it, which are things that cannot be done with infants, and, hence, prove, that in the church where this practice was observed, in- fant baptism was unknown, or, at least, was not practiced there. About A. D. 1076, or right after Beroldus, one Ado, surnamed Trevirensis, a teacher of that time, is introduced; of whom it is stated that, in adminis- tering baptism, he admonished the candidates not only in the knowledge of the faith, but also to the practice of it, that is, to fast, to humble themselves. Of these matters an instance is given, which is re- lated as follows in Bapt. Hist., page 593, num. 4: ' ' When a certain woman, called Syranna, became a believer, he (Ado) thanked God for her, imposed a fast upon her, and told her how she should humble herself, and having thus instructed her, together with her son, he baptized them." Vicecom., lib. 3, cap. 12. A. D. 1090. — At this time lived and wrote, it is stated, the teacher and historian Juo, surnamed Car- notensis, from the place Carnuto, where he resided. According to the testimony of ancient writers, he opposed common popery in various points of doc- trine, teaching in such a manner concerning the only Mediator, Christ Jesus, church-service, against mon- achism, against the difference of meats, and of the Supper, that the papists took offense thereat, and considered him a seditious and schismatical person. Note. — Juo Carnotensis makes some mention also of the origin of infant baptism, how the same arose in the Roman church. "The church," he says, "having now been sufficiently spread and gathered among the Gentiles; in order that her children, who departed this life before they had attained to the years of understanding, might not remain strangers to the communion of Christ, it was desired to provide them with this medicine of salva- tion (with baptism); and thus they were baptized with the sacrament of faith." Bapt. Hist., pp. 587, 588, from Cent. Magd. XL, cap. 6. However, it is not our purpose to write here of all these things; partly, because this, through default of the authors, cannot be done circumstantially; and partly, because we only intended to write something of baptism, with regard to which we will also ad- duce the testimony of Juo. What he may have written concerning this subject, in other respects, while he was yet unenlightened, we pass by, and will only speak of that which he, when he had be- come enlightened and had attained to knowledge, wrote salutarily and correctly on this article. Bapt. Hist., page 588, num. 6, Juo writes: "To the hearers of the new life, the apostolic creed is de- livered, which they publicly confess before baptism." Ex Meginh. de Fide. Page 590, num. 14, the following is quoted from Juo: "During the answers to the threefold question, the catechumen (that is, the novice who has learned the faith) is washed from the filth of the old wicked- ness (namely, through baptism), and puts on the new man." Page ^\, num. 7. D. Vicecomes {lib. 1, cap. 25) quotes the following account from Juo: "Then those who were to be baptized on the holy Easter Sabbath, were led, in the fourth week of the forty days' fast, and on the fourth day of said week, to the church (or, to the assembly), to be taught and examined in the catechism (that is, in the instruction of the faith), and further instructed, how they should fight against spiritual wickedness; yet, their baptism was deferred till holy Easter Sabbath." Scrm. de Sac?'am. Initial. Same page as above. ' ' On that day, those who desire baptism, come to the church (or, to the as- sembly), that they may be received into the order (or number) of the catechumens, and may throw off, by holy prayers, the yoke of the devil." D. Vice- corn., lib. 2, cap. 2,0- Page 595. — Juo (from August.) adduces these words: "At the water of baptism, before we bap- tized you, we asked: Do you believe on God the Almighty?" D. Vicecom., lib. 4, cap. 7. 254 MARTYRS MIRROR. From these five passages of Juo it is evident, vir- tually as well as from the circumstances, that he , treats of no other baptism than that which is accom- panied with instruction, faith, confession of the faith, and observance of the same; in short, that he speaks of a baptism which, as appears from his own words, cannot well, yea, not at all, be reconciled with infant baptism. For, in the first passage he makes mention of a creed, which the candidates had to confess pub- licly before baptism. In the second passage he speaks of the answers which the catechumens gave to the threefold question put to them before baptism ; and that they were then washed from the filth of the old wickedness, and did put on the new man. In the third passage he relates how those who were to be baptized on the holy Easter Sabbath, were first ex- amined in the faith, and further instructed, in the fourth week of the forty days' fast. In the fourth passage he says that on that day those who desired baptism, came to the church or assembly, to be re- ceived into the order or number of the catechumens, and to pray. In the fifth passage he mentions what the candidates were asked at the water of baptism, namely, whether they believed on God, the Al- mighty. All these are things that pertain only to the adult and intelligent, and cannot be comprehended, much less practiced by infants. We will conclude this with the account of P. J. Twisck, who, besides what he has mentioned con- cerning baptism, briefly notices several other articles which Juo taught contrary to the common belief of the Roman church. He writes: "Juo, Bishop of Carnuto, zealously taught of Christ, the only Medi- ator, of church-service, against monachism, against the difference of meats, and of the Supper. ' ' Chron. , page 416, col. 2, from Catal. Test., Tom. 2,fol. 346. It is very probable, since we have never heard of his having recanted, that this Juo, who began his doctrine, or, at least, maintained it the most vigor- ously, in the year 1090, continued therein to the end, and thus concluded the eleventh century with it. Hence, we will close here, and see which pious witnesses of Jesus Christ suffered at this time. AN ACCOUNT OF THOSE WHO SUF- FERED IN THE ELEVENTH CENTURY. SUMMARY OF THE MARTYRS IN THE ELEVENTH CENTURY. [A simile of the moonlight and the stars, which shine most in the darkest nights, forms the begin- ning of our account, representing the condition of this time. Fourteen persons, the chiefest of whom was called Stephen, are burned as heretics, for the testimony of the truth, by the papists, A. D. 1022, at Orleans in France. Then follows a note concerning the accusations brought against the aforementioned persons ; and also, further observations touching said fourteen martyrs, according to the accounts of various papistic and other writers, noted in the Second Book of the Persecutions, fol. 437, col. 3, 4. The great craftiness of the Papist, Gretserus, in altering the titles of the books of the ancients, to the detriment of the belief of the Waldenses; some of their martyrs called firstlings, which is circumstan- tially noticed in the margin. Some pious Christians at Goslar, called Manich- eans by the papists, hanged for the confession of the evangelical truth, A. D. 1052. It is shown, 1. that they claimed to lead a true apostolical life; 2. that they would neither lie nor swear; 3. that they main- tained that the sacrament of the altar was nothing but bread ; 4. that they denied baptism, that is, infant baptism. One papist, as Thuan against Ra- dulph, etc., opposed to each other in their testi- mony against these people. Henry and Alfuard, two good Christians, the former beheaded in the uttermost parts of Sweden, the latter slain among the Normans, for defending the evangelical doctrine, A. D. 1067. Marginal notice explanatory of their belief. Bruno, Bishop of Angiers, and Berengarius, his deacon, are condemned in different councils, through the Roman Pope, on account of their views against infant baptism, transubstantiation, the mass, etc. ; the first time, A. D. 1050, both together; the sec- ond time, A. D. 1079, Berengarius alone. The in- constancy of Berengarius in some matters is shown, but also his soirow for it, and his perseverance to the end, on account of which he is accounted among the martyrs. Many of the followers of Berengarius, called Ber- engarians, are anathematized by order of the Pope, at Piacenza, in Italy, A. D. 1095, and afterwards persecuted unto death, about A. D. 1100. Con- clusion.] Even as the shining moon and the glittering stars give the most light, and adorn the blue expanse of heaven the most gloriously, in the darkest nights, so it was also after A. D. 1000, as regards spiritual matters, which concern the honor of God and the salvation of the souls of men. For, about the year 1000, as well as many years before and after, but par- ticularly then, the world lay sunken, as it were, in an arctic, six-month's night, through the thick, and palpable darkness, which had arisen, with heavy vapors of superstitions, from the Roman pit. Yet, notwithstanding the state of the times, some unde- filed persons, as bright heavenly signs, and stars, began to shine forth the more, and to let their light of evangelical truth illumine the dark nights of papal error. Yea, some, like the polar star, served as a sign to sail by; I mean, to accomplish safely and in a godly manner, through the turbulent waves of perverted worship and human inventions, the jour- ney to the heavenly fatherland. Others, like the morning-star, or the lovely, blushing Aurora, an- nounced the approaching day ; we mean, they pointed to the true day of the Christian and evan- gelical worship of God, and revealed it, as much as MARTYRS MIRROR. 255 they were able, to those who sat in the darkness ot error. We will no longer speak by simile; what we mean is this: That there were men in those dark times, who maintained God's truth, in various points, according to the needs of that time, and bore wit- ness to and sealed it not only with the mouth, but with the deed, yea, with their blood and death. FOURTEEN PERSONS, THE CHIEFEST OF WHOM WAS CALLED STEPHEN, BURNED AS HERETICS FOR THE TESTIMONY OF THE TRUTH, BY THE PAPISTS, AT ORLEANS, IN FRANCE, NEAR THE CLOSE OF A. D. 1022. A. D. 1022, near the close of the year, it seems, or, at the latest, A. D. 1023, there were appre- hended and publicly burned, in France, in the pres- ence of King Robert, an account of heresy (so-called by the papists), certain fourteen persons, some of whom were common people, while the others were of noble descent,* and of whom the chiefest was called Stephen. They were accused of having spo- ken evil of God, and the holy sacraments, that is, of holy baptism (namely, infant baptism, for this was what the papists generally practiced, and con- cerning which disputes were of frequent occurrence), and of the body and blood of the Lord (that is, the sacrament of the altar, which the Romanists were wont to call the body and blood of the Lord) ; also of marriage, etc. " This appears, " says the writer, "to have been the first execution (that is, by burning), of persons accused of heresy in the Roman church." Continu- ing he says: "In an old book we find an account, that this heresy was brought into this country from across the sea, namely, from Bulgaria, and that thence it was spread into other provinces, where it subsequently was much in vogue, principally in Languedoc, around Toulouse, and in Gascony. ' ' He also states there, that the people who main- tained this doctrine, were called Albigeois, and also Bulgarians, because they came from Bulgaria. Vig- nierii Hist. Eccl., A. D. 1022, ex Glabro cmd Mas- sonio in Annalibus, and alio Autiquo Authore, compared with Abr. Mell., fol. 381, col. 2, and fol. 436, col. 1. Touching the accusations which were brought against the aforementioned fourteen persons, they were, as is related: That they had spoken against the article concerning God; against the holy sacra- ments, both baptism and the sacrament of the altar; against marriage, etc. ; on account of which there was inflicted upon them the very cruel, dreadful, and miserable death by fire. But what they believed and maintained with re- gard to said points, according to the account of impartial writers, shall be amply explained after- wards, in the Confession of the Albigenses and Wal- denses, who held the same belief; since said persons are held to have been the firstlings of those who Laymen and nobles, etc., the papist writer says. maintained the doctrine of the Albigenses (though long before their general rising). See the authors cited above, especially the last one. Then it will be seen, that they believed and spoke nothing but what we at the present day believe and speak; also, as regards baptism, that they baptized believers, and opposed infant baptism; and, touch- ing the Supper, that they observed it according to the institution of Christ, but rejected the mass and transubstantiation ; again, that they denied revenge, the swearing of oaths, auricular confession, the invo- cation of departed saints, purgatory, etc. FURTHER OBSERVATIONS TOUCHING SAID FOUR- TEEN MARTYRS, ACCORDING TO THE ACCOUNTS OF VARIOUS PAPISTIC AND OTHER WRITERS, NOTED IN A. MELLINUS' SECOND BOOK OF THE PERSECUTIONS, FOL. 437, COL. 3, 4. ' ' Robert Altisidorensis states of said martyrs of Orleans, that they were of the best or chiefest lay- men of Orleans, and that for this reason a council was convened there against them, in which they were unanimously condemned and sentenced, as heretics, to the fire; and that they were thus burned alive." This testimony is confirmed by Johannes, a monk of Floriax, who gives a somewhat fuller account of the matter, in his letter to Oliva or Olivarius, abbot of the church of Ansona, saying: "Meanwhile I will inform thee of this heresy (thus he calls the true faith of these people), which was on Innocent's day, in the city of Orleans; for it is the truth if thou hast heard aught of it. King Robert caused fourteen of the best or most nobly born laymen of said city to be burned alive; who, (O, what a great falsehood !) abominable before God, and hated by heaven and earth, utterly denied the grace of holy baptism (he means infant baptism, for thereupon the grace of salvation was promised to children, which these men denied) as well as the consecration of the body and blood of the Lord, and denied that one could thereby obtain remission of sins, after he had com- mitted a crime." Masson Annal. Franc, lib. 3, in Hugo and Robert. Glaber Radulphus (in Hist. Gall., lib. 3, cap. 8), gives a much more circumstantial account of these martyrs, relating not only how this (so called) her- esy was discovered, but also how it was brought to Orleans and propagated; which we, in order to be brief, pass by. He mentions, among others, two of these people by name, namely, Heribert and Lisoius, who were greatly esteemed and beloved by the king and the lords of the realm, as long as their case was not known. Glaber further relates how they were dis- covered. They sought, at Rouen, to bring a certain priest over to their belief, through some whom they probably had expressly sent to this priest, to ex- pound to him the mystery of their doctrine, and who endeavored to persuade him by saying that very soon all the people would fall over to them. 256 MARTYRS MIRROR. FOURTEEN PERSONS BURNED AT ORLEANS, FRANCE. When the priest understood this, he immediately went to Richard, the Count of that city, and told him the whole matter. The latter instantly sent letters by express messengers to the King, inform- ing him of this secret pestilence (as he calls the true faith). King Robert, much grieved at this, without delay convened a council of many bishops, abbots, and other religious persons (thus he calls this blood- thirsty council), and, through them, caused very strict investigations to be made, both as to the authors and the adherents of said heresy. When inquiry was made among the laymen, as to what the belief and faith of each several one was, the aforesaid Heribert and Lisoius immediately dis- covered themselves, that they differed in their belief from the Roman church, and afterwards others also declared that they adhered to Heribert and Lisoius, and that they could in no wise be drawn away from their faith. Being interrogated more closely, whence and by whom this presumption had originated, they gave this answer: "This is what you have long called a sect, which you now, though late, recognize. But we have waited for a long time, that you as well as all others, of whatever law or order, might come over and unite with this sect; which, we also believe, will yet take place. ' ' They then immediately presented their belief, undoubtedly after the manner of the Albigenses and Waldenses, as shall be shown hereafter. When the King and all those present saw that they could not be moved from their belief, he com- manded that a very large fire of wood should be kindled not far from the city, in order that perhaps, terrified thereby, they might desist from their belief. But when they were about to be led out to the fire, they cried aloud, saying, that they greatly longed for it, and gave themselves into the hands of those who were to draw them to the fire. They, thirteen in number, were committed to the flames, and all who afterwards were found to be their adherents, were put to death by the same means. Again, in the records of the parish church of Orleans, called St. Maximus' church, the time is specified, when this took place. It occurred, it is there stated, publicly at Orleans, A. D. 1022, in the twenty-eighth year of King Robert, on the fifth induction, when the arch-heretic Stephen and his companions were condemned at Orleans, and burnt. The above citations are taken from the writings of papists; hence, the reader is admonished, to judge charitably with regard to the accusations which these inveterate adversaries have so bitterly cast up against these pious witnesses of Jesus Christ. MARTYRS MIRROR. 257 Note. — We have related above, that said four- teen martyrs have been considered, by the ancients, as the firstlings of the Waldenses; but the papists called them heretics. However, this is not to be wondered at; since, in the course of time, they adopted the practice of calling heretics and the Waldenses by the same name. Of this we will pre- sent a few examples. The priest Reinerius wrote a book, which he called, Summa contra Hcereticos, that is, "A Summary against the Heretics." To this book the Jesuits subsequently gave the title Contra Waldenses, or, ' ' Against the Waldenses ; ' ' as if all the errors opposed in said book, were pe- culiar to the Waldenses, which is as untrue as false- hood itself. Compare Reinerius* book with A. M., 2d book, fol. 437, col. 4. Everhard Berthuniensis gave to his book the title, Antiheretisin, which is equivalent to saying Against Heretics, etc. ; but the Jesuit Gretserus, when he published said book, called it, Everhardus contra Waldensen; as if Everhard had written only against the Waldenses, notwithstanding only the smallest part militates against them. Nevertheless, it was sought, by this title, to accuse the poor Waldenses of all the heresies mentioned in that book. Afterwards, one Ermegard wrote a book against the grossly erring spirits who maintained in their confession, that the world and all visible things were not created by God, but (O what an awful false- hood !) by Satan; which belief is imputed, by most of the ancient writers, to the Manicheans; yet, the last mentioned falsifier, namely, Gretserus, has not hesitated to head such a page of said book, Erme- gard against the Waldenses; though the author specially refuted the Manicheans, with whom the Waldenses had nothing in common. See the above- mentioned authors and books, and also the com- ments of Balthasar Lydius on the disputations of said persons. Hence it follows from the foregoing, that it need not seem strange to the reader, that the papists called the orthodox Waldenses, or, at least, such as opposed the Roman doctrine, as well as the priests and monks, by the odious name of Manich- eans or heretics, as was frequently the case, and shall presently be shown, with regard to the good martyrs, who, through the malice of the papists, were hanged at Goslar. SOME PIOUS CHRISTIANS, CALLED MANICHEANS AND HERETICS BY THE PAPISTS, HANGED FOR THE CONFESSION OF THE EVANGELICAL TRUTH, AT GOSLAR, A. D. I052. It grieves us to our very soul, that in regard to the testimonies of the holy martyrs, we have to resort to the writings of papists, their most inveter- ate enemies, as well as to other writers who did not hold the same faith with us, and who, consequently, made the faithful records of the pious witnesses of Jesus our Savior incline to their opinion, and ex- plained them according to their own views. This mischief has met us before, and now again falls to our lot; still, we hope that the intelligent and at- tentive reader will distinguish light from darkness, and judge impartially, and as a Christian. Herman Contractus, Count of Veringen, writes at the close of his life, hardly one or two years before his death, of certain persons at Goslar, who were accused by their adversaries, the Romanists, of be- ing Manicheans; for at that time no other or better name was known for the true Christians, who were opposed to the Roman church, notwithstanding they had nothing at all in common with the Manich- eans; and thus this Herman Contractus, a strong maintainer of the papal religion, also called these persons, after Roman fashion, Manicheans, saying: "The Emperor Henry III. (some say II.), A. D. 1052, celebrated, at Goslar, the Lord's birthday, and there caused some heretics (thus he calls the true Christians), who, among other perverse opin- ions according to the sect of the Manicheans, abhor the eating of all kinds of meat (which he unjustly imputes to these people, as shall be shown), and who were condemned, by common consent (of the bishops or lords of the realm), as heretics; to be hanged on the gallows, in order that the contagion should not spread further and contaminate many others. Herm. Contr. Chron., A. D. 1052. But they cared not so much (A. Mellinus writes), about the eating of flesh, as about many other points of doctrine, which Herman Contractus passes over silently; namely, such as Radulph Ardens makes mention of, relating that at the close of said century there were some (so-called) Manicheans at Aix la Chapelle in France. He there says (Homil. Do- minical %, post Trinit.): "Such are at the present day the Manichean heretics, who have polluted our country of Aix la Chapelle with their heresy; who pretend to lead a true apostolical life, saying that they do not lie; that they do not swear, and, under the cloak of abstemiousness, they reject the eating of flesh. They also maintain that the sacrament of the altar is nothing but mere bread; they deny bap- tism (namely, infant baptism, for this was the point in question) and say that none can be saved but those who are baptized by their hands." It is true that said papistic writer charges them with several other things as belonging to their doc- trines, of which we deem it unnecessary to speak here, since Mellinus to whom we referred above, answers all these for us, saying (2d book, fol. 437): "All these errors, except that of baptism and of the mass or transubstantiation (that is, against the mass and transubstantiation), are unjustly imputed to them by these papistic authors, as Thuan, writing of the Waldenses, himself confesses {Hist, sui temp. A. D. 1550). He then quotes from Thuan the con- fession of these people, in which no errors at all, much less Manichean heresies, are found; but which contains chiefly such things as are publicly taught by us, at the present day, and maintained with the power and authority of the holy and divine Script- ures, against the superstitions of popery. Having quoted the confession of these people, from Thuan, Mellinus says: "This is certainly a square and unfeigned confession of Thuan, which alone is sufficient to refute all the preceding slanders 258 MARTYRS MIRROR. (namely, which had been flung against the holy- martyrs)." Thus, even according to the testimony of the papist Thuan, and the statement of the Calvinistic Mellinus, the abovementioned martyrs were not guilty of Manichean errors; they only spoke against the Roman church, principally in the matter of baptism (that is, infant baptism) and in regard to the mass or transubstantiation ; hence, they may be reckoned among the true witnesses of Jesus Christ, who testified to their living faith, not only with the mouth, but also with their blood, yea, with their death; and whom the Lord will hereafter, in the resurrection of the just, reward and crown, accord- ing to his promise. Rev. 2: 10. Note. — We here place one papist against an- other: Thuan against Radulph. In the meantime, we are induced to receive the best testimony con- cerning said martyrs from these two differing writers ; since they both had no other purpose than to speak to the detriment of said people. Thuan says : ' ' Their points of doctrine are said to be these: That the Roman church has forsaken the true Christian faith; that she is the Babylonian whore, and the dead tree which Christ cursed and commanded to be cut down; that therefore no obedience is to be rendered to the Pope and the Bishops who consent to his errors; that Monachism is a veritable sink of all the cor- ruption of the church, and an infernal pool; that all monastic vows are vain and unavailing, and tend only to lasciviousness ; that the orders of the priest- hood are marks of the great beast, of which mention is made in the Apocalypse; that purgatory, the mass, church consecration, the worship of saints, masses for the dead, etc., are genuine inventions and institutions of Satan. These, says the writer, are the principal and certain articles of their doctrine. The others, concerning marriage (that they deemed it evil), the resurrection (that they denied it), the state of the soul after death (that they spoke im- properly of it), and concerning meats (that they re- jected all eating of flesh), are unjustly imputed to them. Thuan in Hist, de Waldens. Temp., A. D. 1550, compared with A. Mell., 2d book, fol. 437, col. 3. We have shown this the more circumstantially, to demonstrate the innocence of said martyrs, and that their doctrinal points were not Manichean here- sies, but strictures upon the Roman church, which stirred up the animosity of the papists, so that, as it seems, they vented the spleen of their manifold accusations against said people. HENRY AND ALFUARD, TWO PIOUS CHRISTIANS, THE ONE BEHEADED IN THE UTTERMOST PARTS OF SWEDEN, THE OTHER SLAIN AMONG THE NORMANS, FOR DEFEND- ING THE EVANGELICAL DOC- TRINE, A. D. IO67. A. D. 1067, there was a godfearing man, whose name was Henry, and whom the Romish historian calls a stranger, perhaps because he was obliged to live secretly or as a stranger among the Romanists. It is stated of him, that he preached the Gospel of Christ in the uttermost parts of Sweden, and that he was apprehended for this cause and beheaded for the name of Christ. Another pious christian, named Alfuard, after liv- ing for a long time secretly, yet leading a pure and holy life among the Normans, could not thus even in secret remain Christ's own. Because he sought to protect, or to do good to, his enemy, he was slain by his friends, or those at least who ought to have been his friends. Adam., in Histor. Sued., 1067, compared with Abr. Mell. , fol. 384, col. 3. The records of these two martyrs, Henry and Alfuard, are very brief, because the writer, as he states, would neither add to, nor take from, the truth of the matter, but wished to record it just as it was stated to him, which is an evidence of the verity of said matter. Therefore we also did not feel at liberty to extend the relation of the same, or to add, for amplification, the opinions of other authors. However, this is not necessary, since, in said ac- count, all that is needful for the cognizance of said martyrs, is briefly, yet sufficiently, shown. For, of Henry it is stated that he preached the Gospel of Christ (not papal traditions), and that he was appre- hended on this account. Of Alfuard the author writes, that he lived for a long time secretly, though leading a pure and holy life, among the Normans; also, that he could no longer secretly remain Christ's own; understand, not the Pope's, or the so-called mother, the Roman church's own, but Christ's own. More might be added, but for the well-dis- posed we deem this sufficient. BRUNO, BISHOP OF ANGIERS, AND BERENGARIUS, HIS DEACON, CONDEMNED IN SEVERAL COUN- CILS, THROUGH THE ROMAN POPE, ON AC- COUNT OF THEIR VIEWS AGAINST INFANT BAPTISM, TRANSUBSTANTIATION, THE MASS, ETC. ; THE FIRST TIME, A. D. IO59, THE LAST TIME, A. D. IO79. In our account of holy baptism for the year 1060, we made mention of Bruno, Bishop of Angiers, and Berengarius, his deacon, and showed, according to the accounts of different writers, that they, in oppo- sition to the common belief of popery, denied infant baptism and transubstantiation, with all that pertains to it, as has been shown in said place. Of Bruno we find no further account, only that when he was examined he answered as has been re- lated; and that his doctrine, together with that of Berengarius, was condemned by Pope Leo IX., in two different synods, the one of which was held at Rome, and the other at Versailles. But what further happened to him after said papal condemnation, is not mentioned by the ancients, or, at least, has not come to our knowledge. But of Berengarius it is stated, that besides the aforementioned two condemnations by Pope Leo MARTYRS MIRROR. 259 the Ninth, which he suffered together with Bruno, he was subjected to three examinations and as many condemnations, in three successive Synods, once at Tours, and twice at Rome. But to our sincere re- gret we cannot omit mentioning that in the last three examinations, either irom fear of death or for some other reason, he did not acquit himself altogether manfully or in a Christianlike manner; inasmuch as in each examination, if what the ancients have writ- ten concerning it is correct, he denied his belief be- fore men; though after each denial, upon regaining his freedom, constrained in his conscience, he rea- vowed the same. His denial, from whatever cause it may have pro- ceeded, was a fault of such magnitude that it could not be tolerated even in an ordinary Christian, much less in a martyr, unless it be that the name of a good Christian or martyr be withheld from him. How- ever, when, against this, there is taken into consid- eration, the heartfelt sorrow and grief which he manifested every time, and that he again taught the people as before, and this, as is stated by many, to the end of his life; the name of a Christian, yea, even of a martyr (though in weakness), on account of the manifold troubles he met with because of his belief, may still be accorded him. The holy apostle Peter, after his threefold denial of Christ, though this was a dreadful sin, was not rejected by Christ, when he manifested sincere re- pentance; seeing the Lord afterwards commanded him to feed his lambs and sheep, yea, foretold him that he should be bound, for his name's sake, and glorify God by his death, that is, that he should have to die as a martyr, which also happened to him in the reign of Nero, as is shown in the first century, A. D. 69. Berengarius lived to the age of about ninety years, according to the papist Baronius, who says that he remained separated from the Roman church,* as a schismatic, to the end of his life, though Bellarmine thinks differently, which we leave to him, till better proof than the opinion of a monk of Malmsbury, from whom, it seems, Bellarmine has derived his opinion, can be furnished. Compare Bellarnt., in C/iron., A. D. 1058, with Hist. AngL, lib. 3, touch- ing the opinion of the monk of Malmsbury. As regards the time of his death, it is fixed A. D. 1088, on the day of Epiphany. The last words which he is said to have uttered, are adduced by a certain bishop of Cenomana, called Hildebert, in the third book of the English History, where he says that Berengarius, sighing deeply, said: "To- day, on this day of Epiphany, my Lord Jesus Christ will appear to me, as I hope unto glory, because of my repentance, or, as I fear, on account of other things unto punishment." A. Mell.,fol. 395, col. 1. These words, it seems, are misinterpreted by the monk of Malmsbury, as though Berengarius, in speaking of his penitence and good hope, had in- tended to imply that, in the aforesaid articles, he had returned to the Roman church; and that, in mentioning his fear of punishment, he had reference to the punishment of which he might have stood in * A.Mell.,fol.39s, ex Baron., in Chron. Eccl., 108S. Art. 15, 20, 21 fear, because of the views which he had maintained against the Pope and the Roman church. But, be- sides that we see no clear proof in the opinion of said monk, this utterance of Berengarius can very fitly be taken in another and better sense, namely, thus: That Berengarius, when he spoke of his re- pentance and good hope in the appearance of Jesus Christ, was confident, that the merciful Jesus, his beloved Savior, because he had now repented, and was sorry for his denial, to which the papists had compelled him, would graciously forgive his sins; since the Lord, when his disciple Peter had fallen into a like, or still greater sin of denial, forgave him when he repented of it. Yet, on the other hand, that he was not entirely without fear, because he had committed said denial against his conscience, and because the Lord is as just as he is merciful, espe- cially in punishing sins that are committed against the conscience, or with premeditation. Nevertheless, from his words (if they have been quoted correctly), it is evident, that his hope was greater than his fear, since he speaks first of the former, as well as of his sorrow or repentance, yea, of the glory of the blessed; for what else could he mean to indicate, when he said: "To-day, on this day my Lord Jesus Christ will appear to me, as I hope unto glory, because of my repent- ance?" As to the words that follow, they seem to have been added from Christain carefulness and humility, since no living man could stand before the justice of God, if he were not merciful; much less one who had notably sinned against his most divine and holy majesty; which agrees with Job 9:2; Ps. 130:3; and 143:2. In the mean time, men had very different views respecting the decease of Berengarius; for some, namely, those who were rigid Romanists and pa- pists, had, it seems, an evil opinion of him; hence they knew nothing good to say of him, as appears from the account of Papirius Massonius, who, in his history of France, for the year 1088, says: "In this year, on the day of Epiphany that corrupt arch-heretic, Berengarius, who so often deceived the (Roman) church by feigning to repent of his views, departed this life. " Annal. Franc, lib. 3. But others, who were his good friends, had a better opinion of him. Among these, the above mentioned Hildebert was not the least; he, as some have observed, composed a very beautiful epitaph upon his death, the last words of which were as follows: " He (Berengarius) was truly a wise man, and, in every respect, perfectly blessed ; who en- riched heaven with his soul, and the earth with his body. God grant, that after my death I may live and rest with him, and that my lot or inheritance may be no better than his. ' ' See the above cited book, compared with Abr. Mell., fol. 395, col. 1, 2. We will close here, and commit his cause to God. Meanwhile, the church of God, or, at least, the little flock of believers, sustained a great loss in his death. Hence, we may say, as was lamentingly said by one of old : ' ' The day when Berengarius died was an evil day." Sam. VelHus., Geslacht-re- gister, page 128. 260 MARTYRS MIRROR. MANY OF THE FOLLOWERS OF BERENGARIUS, CALLED BERENGARIANS, ANATHEMATIZED BY ORDER OF THE POPE, AT PIACENZA, IN ITALY, A. D. IO95, AND AFTERWARDS PERSECUTED UNTO DEATH, ABOUT A. D. I IOO. It is stated that after the death of Berengarius, his doctrine (spoken of above) in reference to baptism and the Supper, against the belief of the Roman church, gained much favor among his followers, who were called Berengarians ; so that England, France, Italy, Spain, Germany, and even part of the Netherlands, became filled with it. A certain writer says: "They did not adhere to Berengarius as to a reed which is swayed by the wind ; and their faith did not rest on men, however pious or godly these might have been, but upon the pure word of God, which abides forever. ' ' Hence, Pope Urban II., A. D. 1095, by constraint as it were, convened a great council against them, in the city of Piacenza, in Italy; to which there came many bishops from Italy, Burgundy, France, Ger- many, Bavaria, and other countries, so that there was no church large enough to hold all the people, but they had to meet without the city, in an open field. Bertoleus Constantiensis says, that in this council a canon or rule was established, by which the views of Berengarius, which were called a heresy, were again, as had repeatedly been done previously, anathematized or cursed, but the views of the Ro- man church, confirmed as a precious matter. Com- pare Bertho. Constant., in Chron., A. D. 1095. Baron. Annal., T. 11, with A. MelL, fol. 395, col. 2, 3. Hence it came, that a great persecution and dire distress arose, particularly about A. D. 1100, over said Berengarians, so that, at first, some were exiled here and there, from the Roman dominion, some expelled, and some were punished with death, yea, with death by fire, as shall appear more fully in the account of the martyrs in the following century. In the mean time, see A. M. fol. 395, col. 3, from Thuan., Pref. Also, in Hist. Henr. 4. AN ACCOUNT OF THE HOLY BAPTISM IN THE TWELFTH CENTURY. SUMMARY OF BAPTISM IN THE TWELFTH CENTURY. [The last year of the preceding century, namely, A. D. 1 100, is introduced here by way of introduc- tion to the following century; in which it is shown, that in and shortly after that time there existed the Waldenses and Albigeois, of whom we shall speak more fully about the middle of this century. For the year 1105, some persons are introduced, who opposed infant baptism, transubstantiation, and the Roman church; also some, for the year 11 19, who condemned the mass. Certain people, who held the same views as were afterwards held in the time of Peter Waldus. Their views against the Pope, infant baptism, the mass, image worship, secular power of the church, perse- cution, etc. Rupert Tuiciensis gives an excellent exposition of the baptism of the ancients; he teaches, that, in order to be baptized, one must first believe, and confess the faith; that many who are baptized with water, are not renewed inwardly, because their heart is not right, though they make confession with the mouth ; that the truly baptized, from ser- vants of sin, become children of God; that the word of God was preached to the Christian youth through- out the whole year to prepare them for baptism. What a certain pedobaptist, D. J. V. , has written on said words of Rupertus; what P.J. Twisck and H. Montanus have noted from the writings of Ru- pert ; that even some learned men of the Roman church accorded with Rupert. Johannes Bohemius and Ludovicus Vives, and their belief against the Roman church. Many Christians at Aries, Narbonne, Toulouse, in Gascony, and other parts of France, called Petro- brusians ; they, according to Peter, abbot of Cluny, reproved the abuses of the Roman church. Of Arnald of Brescia, and Peter Abelard, who also opposed infant baptism. Henricus Petri Tholossanus opposes fifteen articles to the papists, which are all fully stated. Some peasants in France, called Apostolics, also teach against infant baptism, purgatory, praying for the dead, invocation of the saints. The Albigenses, from the province Albi, and the Waldenses, the followers of Peter Waldus, now arise; the conversion of Peter Waldus, and. how he, having separated from the Roman church, gathered unto himself much people, to whom he taught the doc- trine of the holy Gospel, and who became his followers. Of the dispersion and the different names of the Waldenses; that there were three divisions of them, one of which agreed in all articles of religion with the Anabaptists; that said people were called Ana- baptists ; that they rejected infant baptism ; their views with regard to the office of secular authority, against war, the swearing of oaths, and against nearly all articles of the Roman church; full state- ment of the confession of faith of the Waldenses, in fourteen articles ; another confession of theirs, in twelve articles, made to those of Merindol and Cab- riere; some precepts, which they left to their church ; some testimonies by ancient writers, respecting the virtuous life of the Waldenses; how they have been unjustly accused by their inquisitors and accusers; the time in which the Waldenses lived and flour- ished, namely, more than three hundred years, in France, as well as in Italy; the places where they sojourned; that almost a thousand towns were filled with them. Conclusion.] As a fire of small coals, when water is poured over it, though emitting a spark occasionally, yet smoulders for the most part, stifled as it were, by MARTYRS MIRROR. 261 the smoke, but finally breaks forth with great power, so that the flame, leaping above the smoke, can no longer be extinguished with water, or kept down; so itVas, in the twelfth century with the fire of the Gospel, and particularly as regards the article of baptism upon faith. Over this, the Pope of Rome, with his cardinals, bishops, priests, and monks, had thus poured, in the preceding century, the water of so many false doctrines, that scarcely a few sparks could rise before it was instantly sought to extin- guish them, till finally through the contentions and dissensions of the Romish so-called clergy, each striving to rise above the other, the fire of the Gos- pel, as having been, it was supposed, sufficiently quenched, was left, in some measure unmolested; in consequence of which it began to rekindle and burn with such power that its flames, having sur- mounted the smoke of papal superstitions, could not be extinguished by the water of persecution, suffer- ing, or death; yea, the severest persecutions and the greatest torments were, at that time, like oil in the fire. This shall be shown in the proper place; but first we will speak of the persons who then opposed in- fant baptism and other Roman superstitions, and, in order to do this systematically, we will begin thus : For A. D. noo, the last year of the eleventh, or the beginning of the twelfth century, P. J. Twisck gives this account: "It appears from writers, that at this time and shortly after, there existed the Wal- denses and the Albigeois, who opposed the papal errors, and infant baptism, and had to suffer much misery and persecution from the tyrants. Chron. , page 423, col. 1. However, in the proper place we shall speak more fully of it. A. D. 1 105. — This is the year in which mention is made by writers of certain persons who were ac- cused of having no good opinion of infant baptism as well as of the transubstantiation of the bread and wine into the body and blood of Christ; and of revil- ing the Roman church. P. J. Twisck, page 428, col. 2, from Merul.,fol. 726; also, H. Mont, p. 83. We briefly mention this here, simply to show the belief of those people; however, when we come to the account of the martyrs of this time, we shall show how many there were of these persons, what befell them on account of their faith, and where, and through whom this happened. A. D. 1 1 19. — It is recorded that at this time there were certain people, who, under the name of religion, besides other things of the Roman church, also reviled infant baptism and the mass. J. Mehrn. , Bapt. Hist., page 685, from Joh. de Oppido, in- quisit. Tholoss., in Chron. Also, A. Mell.,fol. 422, col. 1. A. D. 1 1 20. — Jean Paul Perrin Lionnois makes mention, in his History of the Waldenses and Albi- genses, 3d part, 3d book, cap. 1, pages 163, 164, of a certain manuscript dated A. D. 11 20, containing certain sermons of such people as were afterwards, in the time of Peter Waldus, called Waldenses and Albigenses. Besides said sermons, there is also a tract against the Pope of Rome, who is there called antichrist. But above all it is worthy of note, that among the marks ascribed there to antichrist, infant baptism upon a dead faith is also enumerated, and is called the third work of antichrist. Then there are further denounced, the mass, image worship, and relics, or the bones of the saints. ' ' The sixth work of antichrist, ' ' these people said, "consists in this, that he tolerates open sins, and does not excommunicate or separate the impeni- tent." ' ' The seventh work of antichrist consists in this, that he does not govern or protect his unity through the Holy Spirit, but by secular power, uniting the latter with spiritual things, for his aid." ■ ' The eighth work of antichrist is. that he perse- cutes the members of the church of Christ, searches out, apprehends and kills them." Thus it is quite evident, that in these early times, there were already very many who not only con- fessed the purity of the true faith, but even attacked, with spiritual weapons from God' s holy word, the Roman see, notwithstanding, as appears from the eighth work of antichrist, they were persecuted, searched out, apprehended and killed; of which we shall speak more fully in the proper place. A. D. 1 1 24. — At this time, appeared Rupert Tuiciensis with many writings. He did not hesitate to point out the decay, and the manifold supersti- tions of the Roman church, presenting at the same time, the practice of the first Christian and the apos- tolical church; by which course he gave the Roman- ists of his time sufficient cause to be ashamed and convinced, especially with regard to the abuse of baptism, which originally had been administered upon faith, but was now given by them to infants. All this we hope to show in proper order, from the writings he has left. First of all he establishes, that in order to be truly baptized, faith and confession of the same are re- quired. Jac. Mehrning, Bapt. Hist, page 659. Rupert (lib. 13, on John 18) says: "Every one that is to be baptized, must first believe and confess, and not until then be baptized, upon (or into) the death of Christ, and be buried with him by baptism in order to arise." Who does not see that Rupert here censures and refutes the practice of those who at his time, namely, among the Roman church, baptized infants, without regard to faith or confession of the same, as well as without dying unto, and burying of, former sins, much less, with arising unto a new life, since these things cannot exist in infants; for why should he have connected faith, confession of it, and bap- tism, if he had not considered them as belonging together? Why should he say, that every one that is to be baptized, must first believe and confess? which is just what Christ taught, Mark 16: 16, and Philip required of the Ethiopian, Acts 8:37. Thus it is also with what he says of being bap- tized upon, or into, the death of Christ, and of being buried with him by baptism, in order to arise, etc. ; for this the apostle applies to those who, having been baptized upon their faith, had become mem- bers of the church at Rome, Rom. 6:3,4, whose 262 MARTYRS MIRROR. faith was spoken of throughout the whole world, Rom. 1:8. Page 657. Rupert {lib., 11 on John 15) says: ' ' They (the teachers) can visibly administer water baptism, but they cannot give the Holy Spirit, in whom, nevertheless, all the virtue of baptism con- sists." These are words that overthrow the authority and power of the Romish priests, who, when baptizing infants, were wont to pretend that they did not only wet them with water, but that they also expelled Satan from them, and imparted the Holy Ghost, which they supposed to bring about by certain ex- orcisms and blessings; but this is opposed by Ru- pert, with the aforementioned words. Same page. Rupert {lib. 3, on John 2) says: "There are many who are indeed baptized with water, but are nevertheless not renewed in the spirit of their mind, because they do not put off the works of the old man, though they are baptized in the water, and confess that they put on the new man." Here the reason is shown, why many, though baptized with water, are not renewed in the spirit of their mind; however, the blame is charged upon the candidates themselves, and not upon the teachers, who had not blessed them ; but it is because those who were baptized, did not themselves, though it was their duty, put off the works of the old man. For, God's wisdom (that is, the Spirit of God) does not enter into a malicious soul; nor does it dwell in the body that is subject unto sin. Sap. 1 : 4. It must be noted, moreover, that when he speaks here of being baptized in the water, of confessing something, and of putting on the new man, and that all this is said of the candidates of his time, it is clearly evident, that then, in the church of which he speaks, adult and intelligent persons were baptized, who, confessing their former sins, could put on the new man, that is, a sinless and godly life.- Page 662, num. 17. Rupert {lib. 2, on John 1) says: "To be baptized with the Holy Ghost, is to receive the gift of the Holy Ghost, who does not [only] point out sin, but helps against sin, making us, from servants of sin, children of God. " Again: "He baptizes us with fire, when he, through the Holy Spirit, makes us strong in love, constant in faith, shining in knowledge, and burning with good zeal. ' ' He has respect here to the promise which John gave to those who came to his baptism, saying: "He (Christ) shall baptize you with the Holy Ghost, and with fire," Matt. 3:11; John 1:33; which, as everyone knows, is a promise given not to infants, but to adult persons; hence Rupert also has such in view here. This appears still more clearly, when he says of said candidates, that they, receiving the gift of the Holy Ghost, were made, from servants of sin, chil- dren of God; for no one can in truth be called a servant of sin, who has not first served sin ; and no one can be made a child of God, who has not first been a child of the world ; for what one becomes or will become, he has not been before. With what he says further, of being "strong in love, constant in faith, shining in knowledge, and burning with good zeal," he certainly indicates that he is speaking of such persons as, having attained to the use of their reason, have knowledge and ability for true love, faith in God, the knowledge of Jesus Christ, and a good zeal for the observance of the commandments of the Lord; for by such, and none else, can these things be undertaken, and, with God's blessing, carried out. In another place Rupert relates what customarily took place as regards the candidates, baptism itself, and some of the circumstances pertaining to it. He says: "All the youth of the church, whom they had sought to win to God, during the year, through the preaching of the word, gave in their names, on the fourth day of the week in lent, when Easter ap- proached; and when each of them, in the subse- quent days till Easter, heard the rule of faith, in which he had been begotten and had grown up, he finally died (that is, he put to death sin), and rose with Christ (that is, to a new life), confessing the faith with full confidence, at baptism. ' ' Bapt. Hist. , page 706, D. Vicecom., lib. 2, cap. 14, from Rupert, lib. 4, cap. 18. Upon this, a certain pedobaptist, D. J. V. (same page), once said: "But the Christian fear of God pleases us better, since the baptism of the ancients, and with it the ancient custom (namely, of baptiz- ing upon faith), are abolished, and the believers now give to their children their names, at baptism, before the eighth day after their birth; for this agrees best with the practice of the Jews, who gave to their children their names on the eighth day ol circumcision, and with the custom of the heathen, who did the like to their children, on the eighth, ninth, or tenth day after their birth." This is certainly plain language. He says that the baptism of the ancients (that is, the baptism accord- ing to the institution of Christ, Mark 16: 16), and with it also the ancient custom (namely, of baptiz- ing upon faith), are abolished (that is, by those who have introduced infant baptism), and he praises this as a Christian fear of God, saying, that it pleases him better. How would any one dare speak with greater presumption and shamelessness of the com- mandments of Jesus Christ? It grieves me to say more about this and I will leave it, adding, however, the remarks of Jacob Mehrning in referring to these words: "A fine arrangement this! Christians are no longer to conform to the baptismal ordinance of Christ, but Christ is to accommodate himself with his baptism, to the practice of the Jews and the cus- tom of the heathen. Fie, Satan! how brazenly dost thou here disclose thy cloven foot! " P. J. Twisck and H. Montanus quote the follow- ing words from the writings of Rupert: "Formerly it was customary to renew the children, throughout the year, with the word of God, in order to present to them, on the approach of Easter, the faith, which they had to confess at baptism; but, that Christi- anity might grow, and the net of the Gospel become full, it pleased the church (that is, the Roman church), because of the danger of temporal death, that the children of Christians should be baptized immediately." Chron., page 443, col. 2, Nietigh., MARTYRS MIRROR. 263 page 83, from Rupert, lib. 4, de Divinis Offcies, cap. 18. "With Rupert," writes Twisck, " several learned men of the Roman church in this last century agree, as is adduced from their books. John Bohemius says: 'Formerly it was customary to administer baptism only to those who had previously been in- structed in the faith, and who were examined seven times in the weeks preceding Easter and Whitsun- tide; but when baptism was afterwards deemed es- sential to eternal life, it was ordained that new-born infants should be baptized, and that sponsors should be provided, who, in their stead, confessed the faith, and renounced Satan.'" Same page, from J. Boh., lib. 2, de Gent. Morib., Loop der Werelt, page 41. "This is confirmed by Ludovicus Vives, who says: 'No one was brought to baptism among us, until he had reached his years, and when he knew what the mystic water signified, and himself desired to be washed with it. ' " Same page, from Lud. Viv., in Annat. Civit. dei Augustini, lib. 1, cap. 27, also, H. Mont., page 88. But, to return to Rupert, Twisck says, he wrote not only on baptism, but also composed many other books, against the papal views, of" the holy Script- ures, of justification, of two sacraments, of the Supper under both forms, and of the spiritual pres- ence of Christ. He also says of antichrist, that he will send his messengers and preachers throughout the whole world ; he will first convert (that is, turn to himself) and overcome the Kings and princes, and then, through their instrumentality, will raise persecution over all the nations who will sincerely confess Christ. Chron., page 444, col. 1, from Ru- pert, inApoc, lib. 3, cap. 13, Johan. Fobri.,fol. 158, Anth. Jac, fol. 113, John Munst., fol. 140. A. D. 1 1 26. — At this time, there were many Christians at Aries, Narbonne, Toulouse, in Gas- cony, and at different other places in France, who were afterwards called Petrobrusians, after one Peter Bruis,* their most prominent teacher, and who also neither sanctioned nor practiced infant baptism. This is attested by Peter, abbot of Cluny, who says, in the beginning of his tract against the Petrobru- sians: "They deny that infants who have not yet attained the years of understanding, can be saved by the baptism of Christ; and say that the faith of an- other cannot help those who cannot use their own faith; for, according to their view, not the faith of another, but each one's own faith saves with bap- tism, because the Lord says: ' He that helieveth and is baptized, shall be saved ; but he that believeth not, shall be damned. ' ' ' Bapt. Hist. , page 598, H. Mont. Nietigh., page 83, from Biblioth. Patr. Tom. 12, part 2, fol. 206. Also, Baron., A. D. 11 26. The foregoing is so clearly opposed to infant bap- tism and in favor of baptism upon faith, that it is unnecessary to add a single word of explanation; hence, we will let the matter rest, and proceed to * This Peter de Bruis, with his disciple Henry, was known, A. D. 1130, throughout all France, on account of his learning and his boldness in reproving the abuses ol the Roman church. Bapt. Hist., page 686. others who maintained and confirmed the same be- lief, both in and after those times. Note. — A. D. 1128. Arnulph, Bishop of Lyons, an excellent preacher of the Christian doctrine, was secretly murdered at this time, through craftiness, by the clergy, because he reproved too severely their luxuriousness, lewdness and gross errors. He presented to them, for their imitation, Christ's pov- erty, and his most holy life and walk. P. J. Twisck, page 446, col. 1, Chron. Platince, fol. 273, Histor. Andr.,fol. 57; Histor. Georg., lib. 5. A. D. 1 1 31. — About this time, also Hildebert, Bishop of Mayence, wrote and preached vehemently against the power and authority of the Pope, whom he did not hesitate to charge with tyranny; declar- ing also, that the city of Rome had been made by him the seat of all mischief and wickedness, because the fear of God and love were banished from it. For this he was imprisoned at Rome, and treated very cruelly. P. J. Twisck, Chron., page 448, col. 2, and page 449, col. 1, from Paul Merul. Tytthres.,fol. 746. A. D. 1 139. — A little before or after this time, as Baronius says, Arnald, a lector, at Brescia, in Italy, taught against infant baptism; as did also Peter Abelard, of whom Arnald had obtained his doctrine, in France. Concerning this much might be related here, but, as we afterwards, in the proper place, shall have to speak of the martyrdom of these per- sons, we will say no more of this here, deeming the statement that they opposed infant baptism sufficient for the present. As regards their doctrine, as well as what happened to them, see Bapt. Hist., page 598, H. Mont. Nietigh., page 84, from Baron., A. D. 1 139, Num. 3, also A. D. 1145, Num. 3, and A. D. 1 147, Num. 6. Note. — "In the year 1139 or 1140," writes P. J. Twisck, "there was in Italy an honorable, godly, and learned man, simple in his life, called Arnold of Brescia, who dared teach and preach mightily against the power and authority of the Pope and against the monks and priests; on account of which he was excommunicated by Innocent, the Pope of Rome, and greatly persecuted. Arnold, therefore, fled into Switzerland, and remained at Zurich, exposing all the abominations of the pa- pists." Chron., page 466, col. 2, from Hist. Georg., lib. 5. Chron. Car., lib. 4. Leonh., lib. 5. Zegh., fol. 292. Hist. Eccl. Casp. Hedio., 3d part, cap. 11, D. Andr. Hond., lib. 2, cap. 26. Seb. Franck.. fol. 26, 39. Merul. Tytt., fol. 750, 753, 757, 760, 761, 853. Jan. Cresp., fol. 281. Of his death we shall speak in the history of the martyrs, for the year 1145. A. D. 1 147. — Henricus Petri Tholossanus, that is, Henry of Toulouse, at this time and afterwards, vigorously attacked infant baptism, with the spiritual weapons of divine truth; which he had commenced already in the time of Peter Bruis, as was mentioned for the year 11 26; and he did not cease to pursue it until, and after the death of said Peter Bruis; which matter is described by facob Mehrning, Bapt. Hist. , page 664 as follows: "Now Peter de Bruis having been condemned and burnt, Henry strenuously maintained his doctrine; for he was a co-worker with 264 MARTYRS MIRROR. Peter, and had not a few followers of his doctrine. ' ' Peter Cluniacensis writes, that among other things, he taught: i. That children may not be baptized or saved through the faith of another; but they must be bap- tized and saved through their own faith ; for baptism without individual faith, saves no one. 2. That individual faith without baptism is also useless. 3. That children that have not yet reached the years of understanding, cannot be saved by the bap- tism of Christ. 4. That those who have been baptized in infancy, must, when they become older, be re-baptized, for this, he says, is not re-baptizing, but, much rather, baptizing aright. 5. That the body and blood of Christ are not offered up in the public mass; and that this sacrifice has no virtue to the salvation of souls. Again, that the altars ought to be cast down or broken in pieces. 6. That the doctrine of the forms and of the tran- substantiation of the sacrament is false. 7. That the Supper ought not to be administered any more (as their accusers charged them with main- taining), it having been given once by Christ to the apostles. 8. That the sacrifice of the mass, prayer, alms, and such like, works of the living for the dead, are folly, wickedness, and of no avail. 9. That monks and priests should marry, rather than commit fornication, and live continually in lewdness. 10. That crucifixes should not be honored or worshiped; and the many crosses, which tend to superstition, ought much rather to be abolished than retained. 11. That men ought not to build so many costly churches, which are frequently not used for hearing the word of God; and those that are built should be demolished. 12. That by the bawling church-singing of the priests and monks God is mocked, and not recon- ciled. 13. That flesh may be eaten on Sunday and other days. 14. That they do not receive all the books of the Old and the New Testaments, namely those which are called apocryphal; but the Gospel only. 15. That they believe only the holy Scriptures, but do not place the writings of the fathers on an equality with them. This doctrine, and these articles, Peter Clunia- census, who quoted them from the writings of Henry, undertook to refute; but the Centuriatores Magde- burgenses accept them for the most part, and refute Peter. See concerning this, Bapt. Hist., pp. 665, 666. Said articles certainly show of what faith and per- suasion Henry was, and that he did not continue to adhere to monachism, although he had first em- braced it; for, to be a monk and to make such a pro- fession, are incompatible with each other. On this account he had to suffer much ignominy and cal- umny from Bernhard, who was regarded as a saint among the Romanists. The latter not only called him 'an ignorant fellow and an apostate from the Roman church, but also charged him with many unbecoming, and ungodly things, though by other writers, of greater note and credibility, he has been exempted, and acquitted of them. We will close our remarks concerning Henry, and give, if necessary, a fuller account of the matter, when we shall speak of his sufferings for the truth; however, in reference to this, we refer the reader briefly, to Bapt. Hist. , pages 685, 686, from A. M., fol. 423, 424, ex Petr. Cluniac. Duae, epist. 141 and 142, ad Comit. Tholoss. and Tholossanos, idem, Serm., 65, 66, super. Cant, vitae Bernh., cap. 3. Cent. Magd. XII., cap. 5, and Illyr. Cat. Test. Verit., lib. 15, tit. Petri de Bruis, etc. A. D. 1 155. This is the time in which, accord- ing to Nicholas Sander (but according to Cesar Ba- ronius. A. D. 1 147), there were in the vicinity of Tou- louse, in France, certain humble people, who, by other writers, are called peasants, but who properly were termed Apostolics, that is, followers of the apostles. It is stated of them, that they would hold only to the apostolic writings, and that they there- fore condemned infant baptism, as well as purga- tory, praying for the dead, the invocation of the saints, etc. More might be related here, but as some of them have attained to the martyrs' crown, and we conse- quently shall aiterwards have to speak more fully with regard to them, we will leave the matter until then, being satisfied, meanwhile, that they professed this good profession, and rejected the evil. See concerning this, P. J. Twisck, Chron. , page 469, col. 2, from Nicol. Sand. , Hist, der Mart. Doops-ges., A. 8, D. Anth. Jac, fol. 118; also Bapt. Hist., page 599. H. Montan. Niehtigh. , page 84, etc. A. D. 1 160. — This is the year which, of old, was noted with joy by many pious and well-meaning Christians, who detested popery; and in which, even to this day, not a few of the godfearing rejoice. For then, and especially, shortly after, popery and her superstitions received the severest blow of which we read in history; and the divine truth, which, almost to this very time, seemed, in many respects, to be trampled under foot most atrociously, now joyfully raised her head and triumphed. The doc- trine against infant baptism, the swearing of oaths, war, in short, against nearly all the evil practices and perverted worship of the Roman church, of which one formerly dared speak only with fear and trembling, and that often only in private, was now boldly, yea, frequently, publicly preached and defended, and, notwithstanding the threats of the Pope of Rome, maintained. This was first com- menced chiefly by Peter Waldo at Lyons, in France, and carried out by his successors ; however, in order to treat the matter systematically, we will begin with the conversion of Peter Waldo, and then go on to his successors. OF THE CONVERSION OF PETER WALDO, AND THE RISE OF THE WALDENSES, ETC. M. Matthias Flaccius Illyricus (in his Catalog. Tesitum Veritatis, between fol. 263, and fol. 277, MARTYRS MIRROR. 265 according to Jac. Mehrning in Bapt. Hist. , page 6oi), writes: '.'About A. D. 1160, several of the principal citizens of Lyons were together, conversing on various matters, as is customary in the summer season, in Italy and France. As they were thus standing together, one of them suddenly fell down to the ground and expired, before their eyes. "This awful occurrence, an example of the mor- tality of man, and of the divine wrath, terrfied one of their number, namely, Peter Waldo, a man who was very wealthy. He began to reflect and resolved (Impelled, no doubt, by the Holy Spirit), to repent, amend his life, and be more diligent in the fear of God than he had hitherto been. He therefore began to distribute alms liberally, and at convenient sea- sons, to put his household and others who came to him, in mind of the good, and to admonish them to repentance and true godliness. "When he had thus for some time, done much good to the poor, and was becoming the longer the more zealous to learn, as well as to teach others, the people also came to him more and more; he there- fore began to present to them, not his own ideas, but .the holy Scriptures, and to expound and explain the same in the common French language. But the bishop and the prelates, who, as Christ says, have the key of heaven, and yet do not go in themselves, nor will suffer others to enter, were greatly vexed that this (in their opinion) unlearned and common man, should bring the holy Scriptures into the vernacular language, and expound the same, and that already great numbers came into his house, whom he instructed and admonished. ' ' However, he was greatly in earnest, to promote both the honor of God and the salvation of men; and the people were so eager for the word of God, which, in the churches, was not preached pure, nor publicly, that they could not be turned away by the command of these papistic Pharisees and highpriests ; hence, both the teacher and those taught said, that one ought to obey God rather than men. ' ' Waldo therefore resolved, notwithstanding the commands of the wicked, to sustain the hungry Christians not only with his temporal living, which, owing to the liberal distribution, decreased day by day, but also with the word of God, and good in- structions and admonitions ; and since the prelates, by tyranny and unchristian decrees, sought to sup- press and exterminate the simple and true preaching of the word of God, sufficient reason was thus given to Waldo and his adherents, to inquire the more diligently into the religion and intentions of the priests, and to speak the more boldly against them. "The contest with the priests becoming the longer the more violent, more confusions and superstitions were discovered in the papistic religion, and at- tacked. At this time Waldo also read, in the ver- nacular, certain testimonies from the writings of the fathers, with which he defended his own not only with the holy Scriptures, but also with the testimo- nies of the ancients, against the enemies of the truth. "When the bishop with his papistic Pharisees and scribes saw with what constancy Waldo and his ad- herents taught the word of God, and were pained, that their own infamy, ignorance, and fickleness in doctrine, and other absurdities, were attacked by Waldo and his followers, they excommunicated them one and all. Not long afterwards, perceiving that also by excommunication they could not be de- terred from their purpose, they relegated them into misery, persecuted them with imprisonment, the sword, and fire, and treated them very atrociously, in order that they might be compelled, on account of the existing distress and danger, to remove from Lyons and disperse into various countries. "It is presumable, that the congregations of Waldo, or some of them, whom he taught at Lyons, were there for four or five years, until they were utterly driven away from that city; for Waldo was a man of powerful abilities, and is said to have had many relatives, and, hence, could not be checked or suppressed in a trice; besides, he did not imme- diately, at the beginning, attack the priests of the Pope. "Finally, these godly people were proceeded against with great fury, throughout Christendom; they were sent hither and thither by the inquisitors; for which we have to thank those atrocious wolves that go about in sheep's clothing, and call themselvs monks." Bapt. Hist., pages 601 — 4, from Matt. Flacc. Claude de Rubis relates, that Waldo and his fol- lowers .were completely expelled from Lyons ; while Albert de Capitaneis says, that they could not be expelled entirely. We have not been able to ascer- tain anything further about this first persecution, save that the Waldenses, so called after Waldo, after escaping from Lyons, followed him, and then dis- persed, in different bands, into various countries. Balthas. Lydius, History of the Waldenses, printed atDortrecht, 1624, 1st book of the first part, cap. 1, Page 3, col. 1, from Claud, de Rub. Hist., p. 269. Albert de Cap. , book of the origin of the Waldenses, page 1. Note. — Peter Blesensus, a learned man, well known by his writings, taught, A. D. 1167, that Rome was the true Babylon of which John has prophesied ; that the officials of the Roman court were genuine harpies, and the priests, true calves of Bethel, priests of Baal, Egyptian idols, and that at Rome everything could be had for money. Chron. van den Onderg., page 479, col. 1, from Mcrula, fol. 767. About A. D. 1 170. — For the year 1160, we gave an account of Peter Waldo and his conversion, as well as of his having brought many who sat in the darkness of popery, to the light of the holy Gospel. It is stated of these people, that in doctrine, faith, and life they were like the Apostolics, of whom we made mention for the year 1155, and stated, that they were opposed to infant baptism, purgatory, etc. The rise of these people, called Waldenses and Albi- genses, is fixed about A. D. 1170, that is, ten years after Peter Waldo began to teach them ; which mat- ters shall hereafter be treated more fully and circum- stantially. Compare Bapt. Hist., page 599, with Nietigh., page 85; also, Introduction to the Mar- tyrs Mirr.or, fol. 50, col. 1, 2, (although the princi- 266 MARTYRS MIRROR. pal rising of said people is there fixed A. D. 1176) from Bar. in C/iron., A. D. 1176, num. 1, 2, 3. Note. — It appears from several ancient writers, that the Waldenses, or, at least, people who held the same belief, existed long before the year 1170, yea, before 1160; seeing that already in the year 1 160 they had increased to such an extent, that they were summoned to Rome before a synod, and were condemned there as obstinate heretics. Johan. de Oppido. The same occurred A. D. 1164, in the synod of Tours, Bapt.Hist., p. 676. Hence, when their beginning is fixed A. D. 1170, this must not be understood of their origin, but of their rising, progress, and greatest prosperity. OF THE DISPERSION AND THE VARIOUS NAMES OF THE WALDENSES OR FOLLOWERS OF PETER WALDO. When Peter Waldo with his adherents, through the cruel hatred of the papists, had to leave the city of Lyons, on account of his faith, they became dis- tributed and scattered into different parts of the world, and, hence, received various appellations, with regard to the places where they resided, as well as with regard to their faith, and to the accu- sations brought against them, especially by the Romanists. In the History of the Waldenses, by D. Balthasar Lydius, 1st book of the first part, cap. 3, page 4, col. 2, and page 5, col. 1, the following account is found of the various names of said people: "They, in the first place, called them Waldenses, after Waldo, who was a citizen of Lyons; and, after the district of Albi, they called them Albigenses. ' ' And because those who adhered to the doctrine of Waldo, left Lyons, stripped of all human means, having had to leave behind the most of their goods, they were derisively called, The Poor Me?i of Lyons. ' ' ' ' In Dauphine they were by way of derision called Chaignards, that is, Dogs. "Also because a part of them crossed the Alps, they were called Transmontani. "After Joseph, one of Waldo's disciples who preached in the bishopric of Dije, Lower Dauphine, they were called fosephists. "In England they were called Lollards, after Lollardus, one of those who preached there. "After two priests, Henry and Esperon, who taught the doctrine of Waldo in Languedoc, they were called Henricians and Esperonists. "After Arnold, ,one of their pastors or teachers, who preached in Albigeois, they were called Ar- noldists. ' ' In Provence they were called, in an unknown tongue, Siccars. "In Italy they were called Fratricellii, that is, Little Brothers, because they lived like brothers in true unity. ' ' Also, as they observed no other day of rest or holiday, than Sunday, they were styled Insabbathi or Insabbathas, that is, SabbathlesSj or not observ- ing Sabbaths. "Because they were continually subject to, and underwent sufferings, they were called Patarins or Patariens, that is, Sufferers, from the Latin word pati, to suffer. "Because they, as poor wanderers, fled and traveled from country to country, they were termed Passagenes, that is, Travelers or Vagrants. "In Germany they were called Gazares, which signifies, Accursed and Abominable; but thus the Pope of Rome has always been accustomed to call those who oppose the Roman faith. "In Flanders they were called Turilupini, that is, Dwellers with Wolves, because, on account of persecution, they were often compelled to hide and live in wildernesses and forests, in close proximity to wolves. "Sometimes they were named after the region or district where they lived, as Albigenses, from Albi; Toulousians, from Toulouse; Lombards, from Lombardy; Picards, from Picardy; Lyonists, from Lyons; Bohemians, from Bohemia." Thereafter, the origin and cause of said names, according to Jean Paul Perrin Lyonnois, who has noted the same, is further explained by D. Balthasar Lydius, in his treatise on the Various names of the Waldenses, 3d chapter of Perrin, from page 48, col. 1, to page 82, col. 2; in which the true inno- cence and uprightness of said people, though they were sometimes called bad names, is demonstrated in all simplicity and clearness. But that nothing may be wanting here, we will, for additional information, subjoin several other names of the Waldenses, passed over by B. Lydius (from J. P. Perrin), but mentioned by Abr. Mel- linus, in his History of the Persecutions and Mar- tyrs, for A. D. 1919, fol. 449, col. 3, 4, by misprint, but, properly, fol. 439, col. 3, 4, and some of them, further explained. For, among other things, he Writes there, that said people were also "called Catharists, that is, Heretics, because they were called heretics by their opponents. ' ' They were called Publicans, because they were compared by the Romanists to publicans or open sinners. "From the Latin word lolium, signifying weed, they were called Lollards; though, as stated above, this name was also given them from Lollardus, a teacher; however, they were likened to lolium, a weed that grows among the corn, because they, (the papists said) ought to be rooted out like the tares from among the corn; this name they also retained in Germany, Sarmatia, Livonio," etc. "They were called Runcari because they lived near Runcalia, not far from Piacenza. "They were called Barrini, from Mount Barrio or Barian, a place in the district of Crema, in Italy. Also Cotterellos, because they lived on the moun- tains known as the Cottian Alps. They were also called Comists, because they lived in the city of Como, in Italy. "In Germany they were called Grubenheimer, that is, Cave-dwellers, because necessity compelled them to live underground, in pits and caves. "In France they were termed Texerants, that is, MARTYRS MIRROR. 267 Weavers, because there were many weavers among them." These and similar names have been given the Waldenses in former times; which we have deemed necessary to notice briefly, in order that the readers, in the sequel of our history, whenever these or similar persons are spoken of, may know who and of what belief they were. OF THE WALDENSES WHO IN ALL RESPECTS WERE OF ONE BELIEF WITH THE BAPTISTS (ALSO CALLED ANABAPTISTS); OF WHOM WE SHALL SPEAK THROUGHOUT OUR ACCOUNT. Although Peter Waldo, from whom the Wal- denses derived their name, was enkindled with a true zeal for the divine and evangelical truth; yea, so that in the beginning very many, through his doctrine and life, burned as with a heavenly fire, and were zealous with him for God and the pure truth; yet not all remained steadfast in the truth; which appears to have been caused from their be- ing dispersed into different Countries and becoming separated from one another, by reason of the perse- cutions. Some were also called Waldenses though they had no fellowship with them, and never were true brethren with these people. Others, though they had once been members of that church, had joined themselves to others, thus forsaking, either from fear of death, or for some other reason, their former confession, especially in the article of the meekness and patience of Jesus. Others, notwithstanding that they filled worldly offices, yea, even engaged in war, were sometimes, though perversely, as shall be shown in the proper place, called Waldenses or Albigenses; only (as can be inferred) for the reason, that some Waldenses or Albigenses lived under their protection, who were tolerated by connivance, or otherwise countenanced by them. We shall therefore pass over all those concerning whom there is evidence that they only bore the name of Waldenses, but were not such in deed; and turn to those of whom ancient history testifies that they confirmed the name by the deed, in faith as well as in doctrine. Sebastian Franck, in Chron. van de Ord. e7i Sect, der Rom., fol. 153, col. 3, writes, that the Waldenses were divided into two, or, as some main- tain, three divisions, one of which, in all points, held the same tenets with the Anabaptists (Baptists), having all things in common. They baptize no in- fants, and do not believe at all in the presence of the Lord's body in the sacrament. A little before this, he says: " They invoke no saints or creatures, but only God. They do not swear at all, yea, they regard this as improper for a Christian. They also have no images, and do not bow before or worship them. They allege, that the sacrament ought not to be worshiped, but Christ, at the right hand of his Father, and God, in Spirit and in truth. They suffer no beggars among them, but help and assist each other as brethren." See concerning them, Seb. Franck, Chron. Rom. Ketter, fol. 121, col. 2. Introduction, page 50, col. 2. H. Mont. Nietigh., page 86, Jac. du Bois contra Montanum, page 158. These are the true Waldenses, whom we have chosen, and who shall be the aim of our whole account. HOW THE WALDENSES WERE CALLED ANABAPTISTS BY THE ROMANISTS THEMSELVES. This is stated by Jacob Mehrning in different places, after he has declared, upon the testimony of ancient writers, that they were called by the peculiar names of those who were previously already termed Anabaptists. " From Berengarius, " says he, (Bapt. Hist., page 666), " they were called Berengarians ; from Peter de Bruis, Petrobrusians ; from Henry, Henricians; from the apostles, Apostolics; from Peter Waldo, Waldenses, and so forth. Among us Germans," he writes (pp. 695, 696), "the papist, Lutheran, and Calvinistic pedobaptists still con- temptuously call them Anabaptists; in the Nether- lands they are called Mennists, from Menno Simons, one of their principal teachers." Thus, according to this testimony, the ancient Waldenses agreed in faith not only with Beren- garius, Peter Bruis, Henry Tholossanus, and the Apostolics, of whom we have given an account be- fore; but also with the Mennonites or Baptists of the present day, who by nearly all the rest in so- called Christendom are stigmatized with the con- temptuous appellation of Anabaptists, even as their former brethren, the abovementioned Waldenses, were called by those from whom they were sepa- , rated, namely, the papists. On pages 677 and 678, these Waldenses are several times called Anabaptists, with the statement, that long before the time of John Huss, they lived in Poland and Bohemia, as well as in France, as is noted in that place. From Hagecus, Dubravius, Micchovius, Cromerus, Jacob Usserius, Jounetus, M. Glaneus, Keyser 1 s Car. Edict. It is true,, that by some of said papistic authors these people are represented in a very bad light, with regard to their faith, as well as their life; how- ever, the writer of the History of Baptism refutes said representation, saying (p. 679, from M. Flac- cius and Cent. Magd.), that they were slandered by their accusers, and that in doctrine and life they were very pious, orthodox, and godly Christians. Although we might stop here, as having suffi- ciently proved, that the ancient Waldenses were one people with the Baptists of the present day, yet, since this is a much assailed point, we will add, for further confirmation, a few more testimonies from papistic writers. Abbot Peter Cluniacensis, in the first article of Peter Bruis and Henry Tholos- sanus, makes mention of the belief of the Waldenses, and says, that "they (with said two men) denied that infants in the years of their irrationality can be saved by the baptism of Christ, and maintained, that the faith of another cannot help them, because 268 MARTYRS MIRROR. they cannot use their own faith." Hence, they said : " Though the infants are baptized by the papists, yet, since they cannot believe, their infancy preventing them, they are by no means saved by baptism. But we choose a proper time of faith, and do not rebaptize men, as is alleged against us, since they know their God, and are prepared to believe on him; but we then baptize them aright, lest it might be said, that they are rightly baptized, who, though baptized in infancy, are not baptized with the baptism by which sin is washed away. ' ' This the Waldenses are wont to say, says the writer. Bapt. Hist. , page 687. The writer of the History of Baptism makes the following comments on the twelfth of the Magdeburg Centuries, pp. 428, 429: "Concerning the origin of the Waldenses, who sprung from Peter Waldo, Mellinus relates all that has been given above from Flaccius. Hence it came, that all his disciples, fol- lowers and adherents were at that time called Ana- baptists by the malicious papists; and also, Poor Men of Lyons, of which name they needed not to be ashamed for Christ's sake, who also, for our sakes, became poor, that through his poverty he might make us rich. But when they subsequently, through persecution, became dispersed from France into other countries, as, England, Poland, Livonia, etc., other names were given them." B. H.,p. 695. Here it is expressly stated that the Waldenses, from ancient times were designated by the papists by the name of Anabaptists ; doubtless, because they baptized those who had been baptized in their in- fancy again, or, at least, aright, afterwards, when they had attained to the faith; for these are words of the Waldenses themselves, as has been shown above. Moreover, that said people were scattered from France not only into England, Poland, and Livonia, but also into many other countries, yea, almost over the whole known world, has previously been proven in part, and shall herealter, if neces- sary, be demonstrated still more fully. Bapt. Hist., page 710. D. Vicecomes (lib. 2, cap. 2), gives evidence from Bernhard, that the Waldenses were anabaptists, as the ungodly now call the Christian baptists (the Baptists), who did not believe in infant baptism. It is certainly clearly and plainly said, that the Waldenses were anabaptists, or, at least, that they were called by that name; the reason why is also shown, namely, because they, like the Baptists of the present day, did not believe in infant baptism. Jacob Mehrning, having noted that the Wal- denses were called anabaptists, says (p. 696): "But their right, proper, and true name is, and should be, by rights, Christians and Christian-baptists ; because they, according to the command and ordinance of Christ, baptize none but those who, according to Christ's baptismal ordinance, know Christ from his holy Gospel, believe on him, and upon such faith, are rightly baptized in the name of" the Father, the Son, and the Holy Ghost." VARIOUS TESTIMONIES THAT THE WALDENSES RE- JECTED INFANT BAPTISM. In Jacob Mehrning ' s History of Baptism there is introduced the testimony of Reinerius, in former times a priest of the order of Dominicans, who lived in and about the time of the rise of the Waldenses, and who gives the following with regard to their belief: "They (the Waldenses) say, that the wash- ing of baptism given to infants is of no use. ' ' See concerning this, Bibliotheca Patrum, Tom. 13, page 300. Also, H. Montan. Nietigh., page 86, which also agrees with the confession that Jean Paul Perrin relates in his History of the Waldenses, art. 7. On. pages 618 and 619, several articles are quoted from a very ancient book, which, in papistic man- ner, are imputed to them as errors, though they spoke correctly and according to truth with regard to them. 1. They reject all the sacraments of the church (that is, as they were administered according to the Romish custom). 2. Of the sacrament of holy baptism they say, that the questions of the catechism are put in vain [that is, to infants, who do not comprehend such questions, and do not' have the ability to reply to them; whereby they sufficiently rejected infant bap- tism, which it was not customary to administer without putting said questions to the unintelligent infants.] 3. That the absolution which is pronounced over infants (at baptism) is useless. 4. That the sponsors (who were accustomed to recite the creed as out of the child's mouth) do not understand what they answer to the priests. By the lourth as well as the third article, not only is infant baptism itself abolished, but also its appur- tenances of absolution and sponsors are derided and declared a vain, useless, and ridiculous perform- ance. But in the first article already, where it is said, that they rejected all the sacraments of the (Roman) church, among which sacraments infant baptism was not one of the least, but one of the chief ones; it is plainly taught, that they did not believe at all in infant baptism, but like other an- cient papal institutions, trampled it under their feet and rejected it. From said ancient book, which is ascribed to Reinerius, the Waldenses are charged with various other things respecting their faith; of which, in the ninth and tenth charge, the following is said with reference to baptism (page 629, art. 9): "As re- gards baptism, some (he means the Waldenses) err, saying: 'Infants are not saved by baptism, Mark 16:16. But he that believes and is baptized, shall be saved; but the child does not believe, and, hence, is not saved (by baptism).' Thereupon the priest Reinerius replies: 'The child is baptized upon the faith of the parents ; ' ergo. ' ' Art. 10 confirms the preceding; only it treats also of something more, namely, of the imposition of hands, which was customarily done among the Waldenses, at baptism, to the adult candidates. They also reprove therein the practice which the priests had, of interrogating the Sponsors who would MARTYRS MIRROR. 269 come with children to baptism, in an unknown tongue, to which the sponsors then replied, without knowing, however, what they had been asked. This the Waldenses also take as a reason for reject- ing infant baptism and the pedobaptistic supersti- tions. However, to this, said Reinerius replies : "Suffer little children to come unto me." Matt. 19. On page 733, de Centuria XIII., cap. 5,/oL 216, 217, it is stated from Cesarius, that the Waldenses and Albigenses rejected baptism and said that bap- tism possessed no virtue and was of no use; which they understood of infant baptism, which is admin- istered without doctrine and faith; for otherwise the Waldenses esteemed the baptism of Christ, which is administered according to his ordinance, very highly. P. J. Twisck, beginning to write of the Waldenses for the year 1100, calls them by the name of Breth- ren, and says that they opposed infant baptism. His words are these: " It is evident from the writers, that in these times and shortly after, there existed the Waldensian or Albigensian Brethren, who op- posed the papal errors and infant baptism." Chron., Page 423, col. 1. This is confirmed by the writers of the Introduction to the Martyrs Miiror, page 50, col. 1, who say, With, or from, Baronius, that among other things they held, that infant baptism is not necessary to salvation. We finally come to the testimony of Jean Paul Perrin Lionnoys, who, according to the translation of B. Lydius, also confirms the foregoing, although the translator, Lydius, as well as J. M. V., after the manner of pedobaptists has endeavored to give said belief of the Waldenses a different appearance; how- ever, it will appear sufficiently from the matter itself, who has been the more honest, the author or the translator. We will therefore enter upon our work and commit this to the judgment of the reader. In the third chapter of the first book of the His- tory of the Waldenses, various things of which the papists accused the Waldenses are related, some of which were true, and some false. Among them, mention is made of their views against infant bap- tism, which is expressed in these words: "The fourth calumny was, that they rejected infant bap- tism." Lib. 1, part 1. Hist. Waldenses, cap. 3, page 6, col. 1, from St. Bernh., Horn. 66 on Cant. These things, B, Lydius {page 10) endeavors to refute, as though the Waldenses deferred the bap- tism of their children, not in consequence of their belief, but from necessity through want of teachers; in which he agrees with his colleague, Abraham Mellinus, preacher of the Calvinists, in St. An- thony's Polder; who, remarking that various writers testify that the Waldenses left their children unbap- tized, says {Hist. Mart. 435, col. 3): "That the children of the Waldenses often got to be rather old, before they could receive baptism, was not a voluntary matter on their part, but was owing to the lack of teachers; for the harvest among them was great, but the laborers few, who could admin- ister the sacraments, especially baptism, which they held in great esteem. Hence, as their ministers were frequently scattered far and wide, through the violence of persecution, or had gone into other countries to preach, they were often compelled to postpone the baptism of their children, and thus it happened that their children not seldom got to be almost of age, before they could obtain baptism." Thus far, A. Mellinus. But who does not see, that this is only a fabrica- tion, yea, an artifice, by which not only Lydius, but also Mellinus, both strong Calvinists, seek to force it upon the Waldenses that they omitted infant bap- tism not as a matter of faith, but of necessity. For, that they needed not to omit it from necessity, or through want of teachers who administered bap- tism, if, otherwise they had held infant baptism to be right, appears from various authors; for they had their churches, which could not well be without teachers, not only in kingdoms, principalities, earl- doms, and provinces, but even in nearly every city, as we shall show more fully in the proper place. Who, then, can believe, that they from necessity, through want of teachers, left their children unbap- tized, yea, suffered them to grow up until they be- came of age, without baptism? It is evident, therefore, that they did not leave their children unbaptized from necessity or through want of teachers, but because of their belief; as holding that baptism without faith could not con- duce to salvation, as is manifest from the confessions which they professed in those times already. Thus both B. Lydius and A. Mellinus have committed no small blunder, in endeavoring to force infant baptism upon the Waldenses, of which they appar- ently never thought in such a light, and to deprive them of baptism upon faith, which they had con- fessed so many times. But, as the compass, though its point be turned East, West, or South, ultimately returns to North; so it is also with the truth: though she be forced from her proper place, she will eventually return to it. This is the case here; for, said translator, who first intended to prove, that the Waldenses admin- istered baptism not only upon faith, but also with- out faith, to infants, states in another place, that it was always administered with faith and repentance. For, what else is indicated by the words, that they received the sacraments (that is, not only the Sup~- per, but also baptism) with faith and repentance, and this invariably? as is stated in the first book ot the third part of the History of the Waldenses, cap. 9, page 138, col. 1, art. 8. If, then, not only the second, but also the first sacrament, as it is called, namely baptism, is received with faith and repentance, it cannot be said that it was administered to infants, seeing these have neither knowledge nor ability either to believe, or to manifest repentance, and, hence, lack the whole foundation upon which baptism was administered by the Waldenses. In the tract of the Waldenses, as to which are the works of antichrist, several reproaches against the Pope of Rome and the Roman church are treated of; among other things, it is said, after the second article has been treated: "The third work of anti- christ consists in this, that he ascribes the renew- ing of the Holy Ghost to the external, dead faith 2TO MARTYRS MIRROR. (namely, to the creed which the sponsors used to re- cite at baptism, as from the mouth of the children), and that he baptizes the children in that faith, pre- tending that by it baptism and regeneration must be obtained. ' ' History of the Waldenses, 2>d book, ■^dpart. Tract against Antichrist, Art. 3, page 162, col. i, page 163, col. 2. In another place there is quoted, from Reinerius, this accusation against the Waldenses: "They also censure many things in the (papal) sacraments, and say that the baptism of infants is of no avail to them. " B. Lydius, Tractaet van de Kerke, page 86, col- 1. Having, then, sufficiently proved, that the true Waldenses were not only called Anabaptists, but that they also actually rejected infant baptism, we will proceed to other articles of their doctrine, which they had in common with the present Baptists.* THE BELIEF OF THE ANCIENT WALDENSES RE- SPECTING THE OFFICE OF THE SECULAR AUTHORITY. It is altogether manifest, that the true Waldenses, in their beginning as well as in their progress, did not accept of secular power and authority, but for- sook, yea, fled from it. This appears, in the first place, from those who were the originators, or at least, no insignificant representatives of their relig- ion, namely, Peter Waldo and John of Lyons, both of them influential and very wealthy men, who vol- untarily abandoned their riches, and taught their followers to do likewise — to resign not only author- ity, but also the means which furnished occasion thereto, and to be content with such things as might be needful to them for a modest and sober manner of life. For this reason they were called not only Waldenses, but also Poor Men of Lyons. See Bapt. Hist. , page 599. H. Mont. , page 85. To this belongs also, that, though their number was great, they suffered themselves to be martyred like sheep for the slaughter, after their expulsion from Lyons, to which they had not offered the least resistance; concerning which, ancient history affords an abundant evidence, and which, God granting us time, we shall notice more fully in the proper place. As regards what the Waldenses, long after they had left Lyons, believed and taught with reference to this point, it is expressed in one of their articles as follows: "But he (Christ) also exercised no tem- poral jurisdiction or authority, in the state of his humiliation." Abr. Mell., 2d book, fol. 446, col. 2. By these words the Waldenses indicate that even as Christ exercised no temporal authority in the state of his humiliation, so his followers also, here, ought not to exercise any such authority, but that they themselves should be subject to secular author- ities, as the whole article shows, both in the preced- ing and in the following words. In another article they say, that they are truly poor in spirit, and, for righteousness and faith's * Doopsgesinde, G sake do not exercise authority, but suffer persecu- tion. Bapt. Hist., page 617, in the fourth error of their first article, as the Romanists call it. THE VIEWS OF THE ANCIENT WALDENSES AGAINST Their departure from Lyons, their wandering about in foreign countries and cities, their innocent and patient suffering, their steadfastness unto death, and all this without any resistance, retaliation, or self-defense, sufficiently indicated the faith they had, and by what spirit they were actuated. But in order to treat this subject in a proper manner, we will here add what they, as regards this matter, believed and, themselves or in the name of others, indicated. In an old book of parchment, supposed to have been written three hundred years ago, by a certain priest called Reinerius, various matters are alleged as charges against the Waldenses, which he, in a certain place, comprises in three articles, each of which he then divides into sections. In the tenth section he says, ' ' That the Pope and all the Bishops are murderers, because of the war that they carry on." Bapt. Hist., page 617 . B. Lydius, 3. Tract of the Faith of the Waldenses, page 85, col. 1, Art. 10. This he gives as an article of the faith of the Wal- denses, calling it, however, an error or heresy; but how can he, who has not learned otherwise, speak differently ? Jean Paul Perrin Lionnoys, or his translator, charges the Waldenses also with the following, which accords well with the preceding: "Seventhly, (he says) that they (the Waldenses) maintained, that the Pope commits mortal sin, when he sends forth to make war upon the Turks; and that they likewise commit mortal sin, who obey him in wa- ging war against the heretics. ' ' History of the Wal- denses, istpart, 1st book, cap 3, page 6, col. 1. Who cannot see, that this article of the Wal- denses opposes war and everything that can be called warfare? yea, in such a manner, that it does not admit of it at all. For, if one should look for a just cause to wage war, how could he find one more just, than against the Turks? howbeit, it is unjust against all men; but we speak by way of comparison. How could one find greater reason to wage war, than against those whom he considers heretics? for of such it was customary to say that they were worse than murderers, seeing murderers kill only the body, but they, it was said, souls. Nevertheless, the Wal- denses reproved the Pope for such action, yea, de- clared, that he committed mortal sin thereby; as well as those who allowed themselves to be used as instruments by the Pope for this purpose. What is added by the translator {lib. 1 , part 1 , Hist. Wald., cap. 4, page 11), for explanation, which however, serves much more to obscuration, we pass by, as unworthy of consideration and which will fall of its own accord. Yea, it seems, that the Waldenses not only held that they themselves might not wage war or kill any MARTYRS MIRROR. 271 one, but that they also denied the right of secular authorities who wished to be called Christians, to kill, even if the persons whom they should put to death were malefactors. Concerning this, we find in P. J. Twisck's Chronijk, that the "Poor Men," "Insabbathi," or " Waldenses, " taught, that no judge who would be a Christian, might put to death any one, not even a malefactor. Chron. , page 534, col. 2, and page 535, col. 1, from Chron. Seb. Fr., fol. 202, and Enca. Sylvio. Moreover, in the account of Gabriel Prateolus and Guilielmo Reginaldus, who have noted the accusa- tions regarding the doctrine of the Waldenses, also this charge is found against them: Art. 17. "They (the Waldenses) teach that no judge may condemn any one to any punishment ; to which end they ad- duce that it is written: 'Judge not, that ye be not judged.' " A. Mell. 2d book, fol. 434, col. 1, Elench. Haeres. Tit. Paup. de Lugd. Calvin. Turcismi., lib. 2, cap. 5. Touching what G. Prateolus and G. Reginaldus add by way of accusation, we let them answer for it. It suffices us that in this they came very near the truth ; but they went too far in what the Waldenses understood with regard to capital punishment, namely, that authorities may punish no one with death ; this they applied to every kind of punish- ment, as though the Waldenses had censured the authorities for punishing any one, even a great offender, in any wise; which we are not aware that the Waldenses ever opposed in any formal article, unless some particular one among them held such views. In the mean time it appears, from the last as well as from the preceding testimonies, how exceedingly fearful these people were in the matter of punishing any one with death ; so that they not only desired to be clear from it themselves, but also spoke against the same in the secular authorities. Still more did they reprove open warfare, in which not only a few, but very many are killed, and this for trifling rea- sons. This being true, we will proceed to other points of their faith, which they had in common with the Baptists. Note. — That the Albigenses also, who were one with the Waldenses, were defenseless, peaceable, and meek people, living in quiet under certain pa- pistic authorities, who protected them. See, among others, Introduction, page 50, col. 2, and page 51, col. 1 , from Baron, in Annal. THE VIEWS OF THE ANCIENT WALDENSES AGAINST THE SWEARING OF OATHS. In regard to this point the Waldenses were of the same opinion with us, teaching that the fathers of the Old Testament were permitted, when necessity re- quired it, to swear an oath, in or by the name of the Lord ; but that for Christians it is quite unlawful, according to the teaching of our Savior, who says : ' ' Ye have heard that it hath been said by them of old time, Thou shalt not forswear thyself, but shalt perform unto the Lord thine oaths: but I say unto you, Swear not at all." Matt. 5 : 33, 34. In the first book of the first part of the History of the Waldenses, written by Jean Paul Perrin Lion- noys, and translated by J. M. V., chap. 3, page 6, col. 1, the following point, among others, is adduced as an accusation against the Waldenses : ' ' The sixth (tenet) which they (the Waldenses) maintained, was, that men should not swear on any account." From Albert de Capit. and Reiner. Also, P. f. Twisck, Chron., page 534, col. 2, page 535, col. 1. How the compiler of these things seeks to explain said matter, we here pass over, as this is not the proper place to speak of it. But when necessary, we shall consider it our duty to give an account of it. Far more pertinent and important, however, is that which is recorded in Bapt. Hist., page 624, where it is stated that in regard to the swearing of oaths they believed thus : "Art. 9. That every oath is a mortal sin ; saying : Swear not at all; but let your communication be, Yea, that is yea; Nay, that is nay." Extracted from an old book of parchment, ascribed to Reinerius. Also, A. Mell., 2d book, fol. 432, col. 4. _ In the articles ascribed by G. Prateolus and G. Re- ginaldus to the Waldenses, as having constituted their faith, mention is made of their views in regard to the swearing of oaths, concerning which, the eighteenth article contains the following: "They (the Waldenses) say that all manner of swearing is unlawful for Christians, so that it is nowhere lawful to swear, not even before the judge, when he con- strains one thereto, to testify to the truth." A. Mell., 2d book, fol. 434, col. 1. Elench. Haeres. Calv. Turcism., lib. 2, cap. 5. It is true, Mellinus, after the manner of the Cal- vinists, of whom he was a leader, endeavors to ex- plain, as it were, this article of the Waldenses, as though thereby they did not prohibit all swearing of oaths, but only frivolous swearing. His words are these: "The eighteenth article has reference only to unjust and perjurious swearing, as said author owns, (he means the author who charges them with those articles) saying: 'The occasion which led them into this belief, was the fact that they so often and con- tinually heard the people swear for trifling reasons, and because thereby one easily falls into perjury.' " But hear what he further says, as he adds a jeering comparison, saying, ' ' That the heretics, who never swear, are like the devil, of whom we do not read that he ever swore." Page 434, col. 3. I pray thee, beloved reader, see now, by what author Mellinus seeks to establish his case. It is true, he first quotes this author when presenting the articles of the Waldenses, and this for the reason that the latter has presented them in such a manner that they in every part militate against the Roman church ; but now, seeing that said author has pre- sented the article respecting the swearing of oaths (in which the Waldenses deny all swearing) in such away that it militates against the Calvinistic church, he begins, in order to make the matter doubtful, and to deprive the Waldenses of the article relative to non-swearing, to quote from said author again, and this, in mocking and impious language. But, becoming more discreet, he commences to extol that which is expressed in the eighteenth ar- 272 MARTYRS MIRROR. tide, relative to the swearing of the Waldenses, above the manner of the papists, saying : "But they (the Waldenses) who have learned from Christ, ' Let your communication be, Yea, yea; Nay, nay; for whatsoever is more than these cometh of evil' (Matt.5:37), will judge, that the papists, among whom the practice of daily swearing so frivolously is in vogue, are more like that Evil One, that is, the devil, than the Waldenses, who guarding against lying and swearing, and in their daily conversation, are wont to say only, Yea, yea; Nay, nay; as" this same writer acknowledges in regard to them. They guard against back-biting, foul words, lying, and swearing, and, as another inquisitor has said : They are prudent in their words, avoid all lying and swearing ; also, they teach to avoid all lying, back- biting, and swearing. " A. Mell., 2d book, fol. 434, col. 3, from Frehed. Hist. Bohem., page 232. With these and like passages from the preceding authors, Mellinus has sought to embellish the Wal- denses, to indicate, that they were pious, upright and moral people; but in the mean time he forgot himself, not once thinking that thereby he abund- antly establishes that which in other places he en- deavors to refute, namely, that the Waldenses rejected all swearing of oaths. Here we see how excellent truth is, that it cannot remain hid, but is brought to light even by its oppo- nents, either unintentionally or otherwise. I should here leave this subject, but as Mellinus has helped me on the way to show him his perverted zeal, I find it necessary to enter more deeply into the mat- ter. This good, but perversely zealous man, having put all his arguments aside, plainly relates, from an old papistic work of three hunred years ago, that the Waldenses believed all oaths to be mortal sins ; yea, that they considered him who would com- pel another to swear, worse than a murderer. A. Mell. 2d book, fol. 432, col. 4, from Illyrie. Catal., lib. 15, Tit. Waldens. See also, Conferedit. Freher. in Hist. Bohem. and Gretser. Sweluc. Tudens. Of such and similar passages the writers who pre- sent the views of the Waldenses, are full to over- flowing, so that it is as clear as the sun, that these people rejected the swearing of oaths and every- thing that resembles it, even to the saying of the word, Verily, or Certainly, etc. ; of which the afore- said writer also makes mention, saying: "They (the Waldenses) do not say to one another, Verily, Cer- tainly, or the like."* Fol. 432, col. 4. All this was done from fear of swearing in any wise, because the Lord had so expressly said, "■Swear not at all. ' ' Matt. 5:34; hence, they avoided all manners which bore any resemblance to the swearing of oaths. But, lest any should think that the Albigenses, who were one people with the Waldenses (though others distinguish between them), differed from them in their views , belief, and practice as regards this point, let him read what is noted in the Martyrs Mirror, edition 0/1631, page 51, col. 2 ; where it is stated, from Baronms, for A. D. 1178, num. 3, 4: * P. J. Twisck, in his Cht denses would not swear, etc. Boh., fol. 27. niijk, shows expressly that the Wal- Book 14, page 743, col. 2. from Near. ' ' That many of the Albigenses , from fear of severe punishment, feigned return to the Roman church; but when an oath was demanded of them, they re- fused to swear; hence they were pronounced her- etics and solemnly, with burning tapers, excommu- nicated, with an injunction to all Catholics, to shun them; and to all (Romanistic) princes, to expel them from their dominions. OF THE VIEWS OF THE WALDENSES AGAINST NEARLY ALL ARTICLES OF THE ROMAN CHURCH. Reinerius, who has written against the Waldenses, gives the following testimony respecting them, as the Jesuits confess in their own print. Cap. 2, Ingolstadt edition, page 54. "Among all the sects that ever were and still are, there is none more pernicious for the church than the sect of the Lyonists (thus he calls the Waldenses), and this for three reasons. "Firstly, because it is the most ancient; for, some say that it has existed from the time of Sylvester; others say, from the time of the apostles. "Secondly, because it is more general (that is, more widely diffused) than other sects ; for there is no country where this sect is not found. "Thirdly, because, whereas all other sects, by their abominable blasphemies against God, cause those who hear them, to loathe their belief, this sect, on the other hand, has a great semblance ot godliness, because they lead a godly life before men, have a true belief in all things concerning God, and hold correct views in regard to all the twelve arti- cles of the faith ; only they condemn the Roman church and the clergy, in which the unlearned too readily credit them." In the fifth chapter he says that their doctrine can be brought under these three heads : 1. Invect- ives against the Roman church and her institutions. 2. Errors against the sacraments and the saints. 3. Rejection of all church usages. He then specifies their doctrine in the following manner : 1. That the Roman church is not the church ol Christ, but the church of malediction ; and that she decayed in the time of Sylvester, when the poison of temporal riches insinuated itself. 2. That all sins and defects are in the Roman church, and that they (the Waldenses) alone live holily. 3. That almost no one observes the doctrine of the holy Gospel, except they (the Waldenses). 4. That they, in truth, are poor in spirit, and suf- fer persecution for righteousness and faith's sake. 5. That they are the church of Jesus Christ. 6. That the Roman church is the whore described in John's Revelation. 7. That they contemn all the statutes of the (Ro- man) church, because of their multiplicity and la- boriousness. 8. That the Pope is the head of all errors. 9. That the prelates are scribes, and the religions, or members of orders, Pharisees. MARTYRS MIRROR. 273 i ex That the popes and bishops, with respect to the wars they carry on, are murderers. (This article is treated of in another place.) ii. That God alone is to be obeyed, and not the prelates. 12. That one is not greater than another (before the Lord), but that all are brethren. Matt. 23. 13. That no one may bow his knees before the priests; because the angel said to John, "See thou do it not: for I am thy fellow servant." Rev. 22:9. 14. That men should not give tithes (to the papistic clergy), because it was not customary for- merly to give tithes to the church. 15. That the clergy ought not to have property of their own; because it is written, "The priests the Levites, and all the tribe of Levi, shall have no part nor inheritance with Israel .... the Lord is their inheritance, as he hath said unto them." Deut. 18. 16. That the inmates of monasteries ought not to have prebends. 17. That bishops are not entitled to the regalia; these being things which are the prerogative of kings and rulers. 18. That no churches and monasteries ought to be founded and endowed. 19. That wills ought not to be drawn up by eccle- siastical persons. 20. They reject the clergy, on account of their idleness, and because they do not labor with their hands, as the apostles did. 21. They reject the names, pope and bishop. 22. They will not admit that any one should be compelled to the faith. 23. They reject all ecclesiastical (papistic) offices, and pay little regard to ecclesiastical privileges. 24. They do not admit, that churches and eccle- siastical persons should be exempt from the power and punishment of the secular authorities, for, un- der that cover of liberty the clergy used to do as they pleased. 25. They hold in contempt councils, synods, and all (papistic) ecclesiastical assemblies. 26. They say, that all human rules respecting persons in orders, are Pharisaical institutions. These and various other articles respecting the belief of the Waldenses, all directed against the Pope, the clergy, and the whole Roman church, were found in an old parchment written three hun- dred years ago, and ascribed to Reinerius. It was afterwards followed by various authors. See Balth. Lyd. 3, Tract of the Waldens., page 84, col. 1, and page 85, cols. 1, .2. A. Mell., 2d book, fol. 430, col. 4, fol. 431, cols. 1—4. Bapt. Hist., pages 616, 617, 618. P. J. Tiiisck, Chron., page 451, col. 2. Also, Nicol. Eymeric, printed at Rome, A. D. 1585. THE CONFESSIONS OF THE WALDENSES, OR THEIR OWN CREEDS. Since the Waldenses were very ancient, and were spread over very many parts of the world, it came that they, from time to time were compelled, by the demand of those with and among whom they lived, to give an account of their faith; hence it is, that different creeds of the Waldenses were made and are still extant. However, it is not our intention, to relate them all, but simply to present to you one or two, which have been celebrated from ancient times, and are judged to be of the best. Jean Paul Perrin Lionnoys, in his History of the Waldenses, translated from the French into Dutch, by J. M. V., first part, first book, page 43, makes mention of a certain confession of the Waldenses, in which they speak of various matters of faith, particularly of the holy Scriptures. It reads thus: Article I. We believe and hold fast all that is contained in the twelve articles of the Apostolic Creed; and regard as error all that differs therefrom, and does not agree with said twelve articles. Article II. We believe that there is one God, the Father, the Son, and the Holy Ghost. Article III. We confess and hold as holy canon- ical Scriptures, the books of the Holy Bible, namely these: The five books of Moses, called Genesis, Exodus, Leviticus, Numbers, Deuteronomy. The books of Joshua, Judges, Ruth. The historical books, 1 Samuel, 2 Samuel, 1 Kings, 2 Kings, 1 Chronicles, 2 Chronicles, Ezra, Nehemiah, Esther. The didactic books, Job, Psalms, Proverbs, Ecclesi- astes, The Song of Solomon. The greater prophe- sies of Isaiah, Jeremiah, Ezekiel, Daniel. The lesser prophets, Hosea, Joel, Amos, Obadiah, Jo- nah, Micah, Nahum, Habakkuk, Zephaniah, Hag- gai, Zechariah, Malachi. Then follow the books of the Apocrypha, which were not received by the Hebrews; hence we read them, as Jerome says, in the preface to the Proverbs, for the edification of the people, but not for the pur- pose of confirming church doctrines. They are: 1 Esdras, 2 Esdras, Tobit, Judith, Wisdom; Eccle- siasticus, or Jesus Sirach; Baruch, with the letter of Jeremiah; the additions to the book of Esther, from the tenth chapter to the end; the Song of the Three Men in the Fiery Furnace; the History of Susanna; of the Dragon at Babel; the three books of the Maccabees. Then follow the books of the New Testament. The Gospels, by Matthew, Mark, Luke, John. The Acts of the Apostles. The epistles of Paul, Romans, 1 Corinthians, 2 Corinthians, Galatians, Ephesians, Philippians, Colossians, 1 Thessalonians, 2 Thessa- lonians, 1 Timothy, 2 Timothy, Titus, Philemon, Hebrews, 1 Peter, 2 Peter, 1 John, 2 John. (How it comes that 3 John is not mentioned, we do not know). The epistle of Jude, the Revelation of John. Article IV. The aforementioned books teach this: That there is one God, who is omnipotent, all- wise, and alone good, who has created all things according to his goodness; for he created Adam after his image and likeness; but that, through the envy of the devil and the disobedience of Adam, sin came into the world, and that we are sinners in and through Adam. Article V. That Christ was promised to the fathers, who received the law, that by it they might know their sin, unrighteousness and unfitness, and long for the coming of Christ ; to which end he atoned for sin and himself fulfilled the law. 274 MARTYRS MIRROR. Article VI. That Christ was born at the time appointed by his Father; namely, when all manner of wickedness abounded ; and this not for the good works' sake, for they were all sinners; but to show us grace and mercy, as being the true and faithful one. Article VII. That Christ is our Way, Truth, Peace, Righteousness, Shepherd, Advocate, Sacri- fice, and High Priest; who died for the salvation of them that believe, and was raised for our justification. Article VIII. And, consequently, we maintain, that there is no other mediator and advocate with God the Father, than Jesus Christ. But as regards the virgin Mary, we hold, that she was holy, hum- ble, and full of grace; likewise we believe of all the other saints, that they .... wait for the resurrec- tion of their bodies in the day of judgment. Article IX. We believe that after this life there are but two places; the one for the blessed, the other for the damned; and utterly deny purgatory, which is a dream and invention of antichrist against truth. Article X. We have likewise always believed, that all human inventions are an unspeakable abom- ination before God; such as feast days, vigils of the saints, the so-called holy water, abstaining from flesh on certain days, and like things, especially masses. Article XI We abhor all human inventions, as proceeding from antichrist, and which carry with them destruction, and prevent the freedom of the spirit. Article XII. We believe that the sacraments are signs of holy things, or visible representations of invisible grace; and deem it well, that believers should from time to time use these visible signs or representations, when it is possible for them to do so; nevertheless, we also believe and hold, that said believers can be saved, though they do not receive these signs; that is, when they have no place or opportunity where to receive or use them. Article XIII We have never confessed that there is any other sacrament than baptism and the Supper. Article XIV. We must honor the secular au- thorities with subjection, obedience, willingness, and taxes. The above fourteen articles are extracted from the book called by the Waldenses, ' ' The Spiritual Almanac,'" and from the "Memoirs of George Morel." Also, "Hist, of the Waldens." ist part, \st book, cap. 12, pages 43 — 48. As regards said articles, they are wholesome and good, if observed in simplicity; hence we will leave them and proceed to another confession, of said Waldenses and Albigenses, drawn up by those of Merindol and Cabriere, and sent to the King of France. The same was publicly read, as A. Mellinus informs us, in the King's Parliament at Paris, and its contents are, word for word, as follows. CONFESSION OF THE WALDENSES AND ALBIGENSES, DRAWN UP BY THOSE OF MERINDOL AND CABRIERE, AND SENT TO THE KING OF FRANCE. I. We believe that there is but one God, who is a Spirit, and the Creator of all things, the Father of all, over and through or in all, in us all; who is to be worshiped in spirit and in truth; to whom alone we look, as the Giver of life, raiment and food, as well as of health and sickness, prosperity and ad- versity; him we love as the author of all good, and fear him as the discerner of our hearts. II. We believe, that Jesus Christ is the Son and the image of the Father, in whom dwells all the full- ness of the Godhead; by whom we know the Father; who is our Mediator and Advocate; and there is no other name under heaven given unto men, whereby we may be saved. In his name alone we worship the Father, and pour out no prayers before God, save those contained in the holy Scriptures, or which fully agree with the sense of the same. III. We believe, that we have the Comforter, the Holy Ghost, who proceeds from the Father and the Son; by whose inspiration we pray, and through whose effectual operation we are regenerated. This Holy Ghost operates in us all good works, and by him we are led into all truth. IV. We believe in a holy church, the congrega- tion of all the elect (believers) of God, from the foundation (or beginning) of the world unto the end ; the head of this church is our Lord Jesus Christ. This Church is governed by the word of God, and led by the Holy Ghost. All true Chris- tians are bound to live in her; for she prays without ceasing for all, being acceptable to God, who is her refuge, and out of which church there is no salva- tion. V. It is an established rule with us, that the min- isters of the church, namely, the bishops and the pastors, must be blameless in manner and doctrine; and if not, that they must be removed, and others put in their stead, who do better fill their place and office. No one takes unto himself this honor, unless he is called of God, like Aaron; feeding the flock of God, not greedy of filthy lucre, nor lording it over his church; but, with a willing mind, setting a good example to the godly, in word, intercourse, love, faith, and purity. VI. We believe, that kings, princes, and magis- trates are ordained by the Lord as his ministers, to whom obedience ought to be rendered; for they bear the sword, to protect the innocent, and punish the evil; hence we are in duty bound to show them all proper honor, and to pay tribute; and no one can evade this subjection, if he would be called a Christian, according to the example of our Lord and Savior Jesus Christ, for he paid tribute; but exercised no temporal jurisdiction or dominion, drawing the sword of the heavenly word in the state of his humiliation. MARTYRS MIRROR. 275 The last clause is translated by J. M. V. , in Hist. Wald. , thus : Who himself would pay tribute, but was not willing to accept of worldly dominion. VII. We believe, that the water in the sacrament of baptism is an external, visible sign, representing to us that which the power of God works within us, namely, the renewing of the Spirit, and the morti- fying, of our flesh in Christ Jesus, by whom we also become members of the holy church ; in which church we show forth the confession of our faith, and the reformation of our life. VIII. We believe, that the holy sacrament of the communion, or of the Supper of our Lord Jesus Christ, is a holy memorial and, a thanksgiving for the benefits bestowed upon us through the death of Christ; which we all ought to observe and celebrate in the congregation of the godly, in faith, love, and self-examination ; and that in thus receiving the bread and the cup, we also become partakers of the body and blood of Christ, as we are taught in the holy Scriptures. IX. We confess, that marriage is good, honor- able and holy, yea, instituted by God himself, and that therefore no one ought to be prohibited from marrying, unless the word of God intervene. X. We believe, that the godly and godfearing ought to conduct themselves praiseworthily before God, keeping themselves engaged in good works, which God has ordained that they should walk therein; these works are: love, joy, peace, longsuf- fering, kindness, piety, modesty, temperance, and other good works commanded in the Scriptures. XL On the other hand, we confess, that we must beware of false prophets, whose aim is, to draw the people away from the religious worship which we owe to the Lord our God alone, and to cause them to adhere to the creatures, and put one's confidence in them; to neglect the good works commanded us in the holy Scriptures, and to follow the fables of men. XII. We hold the Old and the New Testament as the rule of our faith, and follow the Symbol or Creed of the Apostles. If any one be found who says that we confess another doctrine, we shall show, if permitted to do it legally before the regular judges, that he is greatly in error and deceives others. The above Confession of the Waldenses and Albi- genses is taken from Carolus du Moulin' s book of the Monarchy of the French, p. 65. A. MelL, 2d book, fol. 446, col. 1, 2, 3, from foh. Crespin. Acta Mart. , lib. 3. Lancelot du Voisin Poplin. Pop- linerii Hist. Franc, lib. 1, edition 1585, fol 26. foach. Camer. Hist. Narrat., p. 565. To be found in Car. Molin's book, De Manarchia Francorum, in the third volume of his works, edition Paris, A. D. 1612, part 2, pp. 578, 579, 616, 617. Also, fean Paul Perrin, Hist, of the Wald., 1st part, 1 si book, cap. 13, pp. 49, 50. Abraham Mellinus, having noted said confession, in his large work, says: "Thus far extends the con- fession of faith of the Waldenses and Albigenses, from whom those of Merindol and Cabriere have sprung; which confession we have placed at the close of the twelfth, and in the beginning of the thirteenth century, in order to anticipate and refute all the shameful doctrines which have been unjustly imputed, not only to the Waldenses, as has ap- peared above, but, particularly, also to the Albi- genses, as though they had been Manicheans." Hist. Mart., 2d book, fol. 446, col. 4. But who cannot see from the above confession of faith, that it does not differ in substance from the confession of the Baptists? notwithstanding A. Mel- linus endeavors to draw them to the Calvinists or so-called Reformed. For, to speak of but a few points, just look at their confession in the article concerning God ; what do the Waldenses say there ? "We believe," say they, "that there is but one God, who is a Spirit, the Creator of all things, the Father of all, over and through or in all things, in us all, who is to be worshiped in spirit and in truth." Here certainly no mention is made of three self-ex- istent, separate persons in the Divine Being. How- ever, by the confession of the Waldenses in this point, the truth of Father, Son and Holy Ghost constituting the one God, is not excluded; neither is this done in any way by the Baptists. Besides the preceding, consider the article con- cerning the Son of God, or of the incarnation of Christ. What is the confession of the Waldenses in this respect? "We believe," say they, "that Jesus Christ is the Son and image of the Father, in whom dwells all the fullness of the Godhead, by whom we know the Father." Certainly, nothing is said here, that the eternal Son of God took his whole hu- manity, consisting of body and soul, from the sub- stance of the virgin Mary, and that this assumed humanity died for us, but that the true, eternal Son of God remained alive, as the Calvinists say; but as the apostle says: " He (the man Christ) is the image of the invisible God," Col. 1:15; and again: "In him dwelleth all the fullness of the Godhead bodily," Col. 2:9, as is also declared in the confession of the Anabaptists. Further, observe the article of the Waldenses re- specting the office of authority. " We confess," say they, "that kings, princes, and magistrates are ordained by the Lord as his ministers, unto whom obedience ought to be rendered." But what do they add by way of explanation, that a Christian may fill such an office, as the Calvinistic church says? O no; but they say (that we must submit to it) according to the example of our Lord and Savior Jesus Christ; for he paid tribute, but exercised no temporal jurisdiction or dominion, drawing the sword of the heavenly word in the state of his humiliation; even as also the Anabaptists confess. Continuing, notice their article respecting baptism. "We believe," say they, "that the water in the sacrament of baptism is an external, visible sign, representing to us that which the power of God works within us, namely, the renewing of the spirit and the mortifying of our flesh in Christ Jesus, by whom we also become members of the holy church, in which church we show forth the confession of our faith and the reformation of our life. ' ' Now, notice ; is there a single word said in this whole article, about infant baptism, which latter is nevertheless so 276 MARTYRS MIRROR. strenuously maintained at the present day, by the Ca'vinistic church ? O no ; but the contrary is suffi- ciently expressed , when it is said : ' ' That the water in the sacrament of baptism is an external, visible sign, representing to us that which the power of God works within us, namely, the renewing. ' ' For, who does not know, that infants have no knowledge of this external, visible sign ? much less, that they should understand, that said sign represents to them that which the power of God should work within them, namely, the renewing? And, to be brief, how can infants, who have never walked in the old life, be sealed, by baptism, unto a new life? In said article it is also said, "That baptism signifies the mortifying of the flesh." But how can children be reminded by baptism, that they must mortify the flesh, who, before baptism, never lived after the flesh ? Hence it follows, that the Waldenses, in this article, did not once, it appears, think of infant baptism. Then, A. Mellinus presents certain doctrinal points which, for the most part unjustly, he says, were imputed, by their adversaries, to the Albi- genses, and, consequently, also to the Waldenses, since they were one people; they consisted of twen- ty-eight articles, the first half, or first fourteen of which, he promptly rejects, saying, after presenting them : ' ' These are the chief articles with which the Albigenses are charged by the papists; the first four- teen have been willfully fabricated, and falsely im- puted to them, by their adversaries (which, we will not dispute); the other fourteen they have, for the most part, in common with the Waldenses, as well as with us." But, beloved reader, what are the contents of these last fourteen articles which A. Mellinus seems to admit so unequivocally? First of all, the first article (the fifteenth if we count the preceding ones), attracts our attention. ' ' They (the Waldenses) over- throw," says their accuser, "all the sacraments of the Roman Catholic church, and totally reject holy baptism (that is, the baptism of infants, for at that time nothing but infant baptism was known in the Roman church) as useless and unnecessary; and say that the external water of holy baptism differs in no respect from the water in the rivers." Coming to the article concerning the swearing of oaths, which, reckoned with the preceding, is the twenty-sixth, it is expressly stated there: "They teach that it is utterly unlawful to swear." A. Mell., same book, fol. 447, col. 1. Here it is to be observed, that if these last articles, respecting baptism and the swearing of oaths are justly imputed to the Waldenses, which has previ- ously been proved to be true, and is also admitted here by A. Mellinus; whether those who made this confession, can justly be reckoned with the Calvin- istic church, which, as regards said articles, has quite a different confession; or whether they may be reckoned with the church of the Anabaptists, who, as far as these articles are concerned, agree with their confession; namely, that infant baptism is useless, and that we ought not to swear in any As regards the knowledge of God and Jesus Christ, the office of authority, and other points, it has been said above, that the Waldenses and Albi- genses did not differ from, but much rather, agreed with, the Anabaptistic Christians. SOME MORAL PRECEPTS LEFT BY THE WALDENSES TO THE CHURCHES. We turn again to Jean Paul Perrin, whose testi- mony regarding matters of the faith of the Wal- denses has, from of old, been very highly esteemed. Among other things, he gives an account of the precepts which they left for the building up of a virtuous life; in regard to which, the following is designed to promote a virtuous and godfearing de- portment towards those that are without. In the History of the Waldenses and Albigenses, 2>d part, 1st book, 10th chapter, page 153, we read literally, in the Waldensian and in the English [Dutch, the original says] tongue, as follows: En qual modo le poble se de aver a aquilli guae son de fora ? "How shall our intercourse be with those that are without?" 1 . Non amar lo mond. We must not love the world. 2. Fugir la mala consortia. We must shun evil company. 3. Si es possible aver paz cum fuit. We must, if possible, live in peace with all men. 4. Non contendre enjudici. We must not go to law. 5. Non veniar si meseine. We must not avenge ourselves. 6. Amar li ennemic. We must love our enemies. 7. Voler sustenir trabails, calomnias, menasas, reprovance, vergognas, erhttias, & tolas genera- tions de tormens per la verita. We must willingly bear labor, calumny, threats, rejection, shame, injuries, and all kinds of torment, for the truth's sake. 8. Posses sir las armas in patientia. We must possess our souls in patience. 9. Non amenar joug cum li non fidel. We must not be yoked together with un- believers. 10. Non communicar a las malas obras, & total- ment a las, sabent idolatria, & del servici sentcnt zo meseine, & enaimi de las antes. We must have no fellowship with evil works, especially with such as savor of idolatry, and all services which tend in that direction; and thus we are to judge of like matters. MARTYRS MIRROR. 277 In said tenth chapter some further rules of these people are found, which have reference to the be- lievers themselves, how they must well govern their own lives and bodies. They read as follows : Encar en qual maniera li fidel debian regir li lor corps. "Also, how believers are to govern their own . bodies, or themselves." i. N011 servir a li destrier mortal de la cam. They shall not serve the deadly lusts of the flesh. 2. Gardar li lor membres quilli non sian armas d' iniquitas. They shall keep their members that they do not become instruments of wickedness. 3. Regir li lor sentiment. They shall govern well their thoughts. 4. Sot mettre la corps a V espirit. They shall keep the body in subjection to the spirit. 5. Mortificar li membres. They shall mortify their members. 6. Fugir la ocioseta. They shall shun idleness. 7. Gardar sobrieta & mesura en maniar & beavre, & en parolas & en las curas del mond. They shall observe temperance and sobriety in eating and drinking, as well as in their words, and in the cares of this world. 8. Far obras de miseridia. They shall practice works of mercy. 9. Viore per fe, & per vita moral. They shall live in faith and morality. 10. Combatre contra li desirier. They shall fight against lusts. 1 1 . Mortificar las obras de la earn. They shall mortify the works of the flesh. 12. Istar en temp debit a la Religion. They shall, at the proper time, attend divine worship. 1 3. Ensemp recordar la divina volunta. They shall speak to one another of the will of God. 14. Examinar diligentament la conscientia. They shall diligently examine thefr con- sciences. 15. Mundar <2f esmendar, & pacificar /' espirit. They shall purify, improve, and compose the spirit or mind. These and like precepts the Waldenses presented to their fellow-believers, that they might know how to lead a virtuous and pious life, with regard to God, as well as to their neighbor, and to themselves. TESTIMONY OF ANCIENT WRITERS, REGARDING THE VIRTUOUS LIFE OF THE WALDENSES. Above all things it is a matter of astonishment, that the most violent opponents of the Waldenses, who accused them the most on account of their faith, could nevertheless find nothing to censure in their life, notwithstanding exceeding attention was given to this point. It is true, that some, from deadly hatred against these people, vented many lies in order to tarnish their reputation; but they were instantly contradicted by their copartners who had a somewhat higher regard for the truth. Jacob de Riberia, who allowed himself to be used as a persecutor of the Waldenses, says : ' ' That for a long time they resided in Narbonne, or Gaule Nar- bonnoise, in the bishoprics of Albi, Rhodes, Cahors, and Aix la Chapelle; and that at that time those who would be called ecclesiastics and bishops, were held in little esteem, because nearly all those priests were either unworthy or illiterate. Hence it was easy for the Waldenses, says he, to gain the ascend- ency among the people, by their eminent learning." Hist, of the Wald., 1st part, 1st book, cap. 5, p. 21, from Jac. Rib., in his account of the city of Tou- louse. Chassagnon, in his History of the Albigenses, page 27. ^ Reinerius, a Dominican friar and cruel inquisitor against the Waldenses, assaying to defame them because they frequently read the holy Scriptures, said : That when the Waldenses wished to display their learning, they adduced many things relating to purity, humility, and other virtues, showing that sin must be shunned, and quoting thereto the words of Christ and his apostles. He also adds, that they taught, from the Gospel and the writings of the apostles, how the followers or disciples of Christ must be, saying: "That those alone are followers of the apostles, who follow their lives." In conclusion he says: " That the Pope, the bishops, and the clergy, who possess the riches ol this world, and do not follow the holiness of the apostles, are no rulers of the church of Jesus Christ." Same page, from Reinerius' book, De forma He ret., fol. 98. Their extraordinary virtue is also very evident from the tract of Reinerius concerning the manners of the Waldenses, yea, it is astonishing, how excel- lently this writer, who had no other intention than to say the worst of them, yea, to brand them as heretics, presented their virtue, so that the papists should justly feel ashamed over it; for, these are the words of him who was their inquisitor: "It can be seen also from their manners and words, that they are heretics ; for their manners are modest and grave; they exercise no pride in their clothing, for they wear neither costly nor very mean clothing; they do not engage in any commerce; they avoid lying, swearing, and cheating, but maintain them- selves by the labor of their hands, as mechanics. Their teachers are weavers and shoemakers, who do not heap up great riches, but are content with the necessaries of life. The Lyonists (the Waldenses) are also chaste, temperate in eating and drinking, 278 MARTYRS MIRROR. and db not frequent taverns, etc." Bapt. Hist., pages 646, 647. Concerning the manner in which the Waldenses prayed, the following is found in an ancient papistic book: "The Waldenses observe this manner in praying: they bow down with bended knees upon the ground, leaning against a bench or something suitable for this purpose. Thus, with bended knees, and body bowed down, they generally continue in prayer as long as it might take to repeat the Lord's prayer and the amen thirty or forty times. This they do every day with great reverence." Again: ' ' They say, teach, or have, no other prayer than the Lord's prayer, or the paternoster. The angelic Salutation, or the Ave Maria they condemned." Bapt. Hist. , page 647. Among other things, the ancients make mention of some of the Waldenses, who are called apostles, teachers, angels, and brethren; but who neverthe- less obtained their names not because of their no- bility, high descent, or great worldly learning, but, to all appearance, on account of their virtue. For, as regards their descent, and standing in this world, they were very humble; their names were: Nicholas of Poland; John of Poland, a peasant's son; Wal- rich of Hardeck, a shoemaker by trade; Conrad of Gmund, in Suabia, a peasant's son; Simon of Salig, in Hungary, a tailor by trade; Herman of Mistel- gen, a peasant's son, and blacksmith by trade. "But," says the writer who accuses them, "they lead this kind of life and walk : first, they fast three or four days in the week, living on bread and water unless they have to do very hard work; then the chief among them take care that their subjects ap- pear before them. (If by the terms, chief and sub- jects, there are understood teachers and common people, or master tradesmen and servants, or the like, there is no ambiguity). They pray seven times a day; the oldest (among them) begins the prayer." Bapt. Hist. , page 649. These and like testimonies respecting the virtues of the Waldenses, even from their bitterest accusers, indicate that they were very merciful, virtuous, and godfearing people, and that they were thus greatly calumniated by those who sought to maintain the contrary in regard to them. But, how unjustly some have proceeded in accusing said people, with regard to their faith as well as to their life, of this we will presently give some account. HOW THE WALDENSES WERE UNJUSTLY ACCUSED BY THEIR INQUISITORS AND ACCUSERS. In the second book of the first part of the History of the Waldenses, by fean Paul Perrin, translated by J. M. V., 3d chapter, page 74, col. 2, there is an account of one Jan Veileti, a monk, and inquisitor over the Waldenses, and how very unfaithfully and deceitfully he or his clerk acted in the case of these people, from which it can be inferred, how it also was with others of their accusers. The ^vords read as follows: But in the processes which were instituted by this monk Jan Veileti, we have observed an ex- quisite kind of villainy and low cunning; for, having gotten these proceedings into our hands, we found in them little billets, upon which this commissary (Jan Veileti) had noted the answers of the accused, simply, and just as they had come from their lips; but these simple answers, we afterwards, in the pro- ceedings, found extended, and frequently given in a form contrary to, and quite different from what the sumptum, that is, the aforementioned answer as noted in the proceedings, implied and contained; thereby perverting the meaning of the defendent, and causing him to say that of which he had never thought. For example, when he was asked whether he did not believe, that as soon as the sacramental words were pronounced by the priest, in the mass, the body of Christ was in the host, just as he was on the tree of the cross, and the Waldenses answered, No, Veileti or his clerk set down as his answer: That he had confessed that he did not believe in God. Again, when it was asked, whether the saints must not be invoked, the reply was, No, they wrote: That they had reviled, and spoken evil of, the saints. When it was asked, whether the virgin Mary must not be saluted and invoked in our extremity, and the answer was, No, they wrote: That they had reviled the virgin Mary. "Behold, such was the faithlessness of the monks and inquisitors in such important matters, and it is not without a certain evidence of God's providence," says the writer, ' ' that these villainies have been pre- served and have remained to the present time, as a means by which to show, what spirit actuated those men having, by manifold frauds, oppressed and ulti- mately killed and burnt the believing members of the church of Christ, yet have the audacity to ask us, where the church, and the believers, whom they themselves put to death, were before our coming." "Now, if the reader is desirous to know," says our author, "how said proceedings fell into our hands, we reply, that this occurred likewise through the providence of God." He then relates, how the archbishops of Embrun, John Rostan, and others had these papers and proceedings under lock and key in their chests and chanceries, until the city where they resided, was taken, A. D. 1585. The house of the archbishop having taken fire on this occasion, many of these processes held in former times against the Waldenses, were thrown in bags into the street. One Calignon, chancellor of Navarre and a certain councilor of Grenoble, who were pres- ent, ordered them to be picked up and delivered into their hands; and thus, it is stated, the perfidi- ous calumnies against the Waldenses came to light, which, otherwise, would have gone among the pa- pists, as true accusations against them. But it is as the common adage says : Lies fly swiftly, but truth overtakes them. We will now close our account of the true faith and good practice of the Waldenses, and show, how long and in what times they existed. MARTYRS MIRROR. 279 CONCERNING THE TIME OF THE WALDENSES. Of this, H. Montanus gives this account : "The persuasion of the Waldenses or Lyonites obtained, in France as well as in some cities of Italy, secretly as well as openly, according to the condition of the times, for more than three hundred years, from the year 1170 or 1180 to 1545, as may be seen in Slcidamts, lib. 16, Comment." H. Mont. Nietigh., page 86. Their beginning we have fixed, according to the common reckoning of ancient writers, A. D. 1170; but it appears that they existed long before; for even as early as the year 11 20, people of the same profession declared, by open writings, their views against the Pope, whom they called antichrist, censuring him in many things, as stated above. Moreover, P. J. Twisck gives the following ac- count, for the year 1168: " The Waldenses, of whom mention is made for the year 11 59, had at this time so many followers and such great success with their doctrine, in France, Spain, Italy, and Germany, that those of their profession, as Guil. Nebriss, writes, numbered as many as the sand of the sea ; who, when they were summoned by the Pope of Rome, to give an account of their doctrine, would not appear, saying that they were not obliged to obey the Pope, who was the antichrist and had declared them schis- matics." Chron. page 479, col. 1. A. D. 1 1 99. — It is stated that at this time the Albigenses, who were one church with the Wal- denses, had so increased in the earldom of Toulouse, that, as the papists complained, ' ' almost a thousand cities were polluted with them. ' ' Introduction M. M. , page 52, col. 1, from Baron. A. D. 1199, num. 13. With this the lord of St. Aldegonde concurs, when he says (in't Tafereel der Geschil., cap. 12, fol. 142): "That, notwithstanding Peter de Bruis was burnt as a heretic, at St. Giles, near Nismes, their doctrine nevertheless was spread throughout the province of Gascony, into the earldom of Fois, Querci, Agenois, Bourdeloicx, and almost through- out all Languedoc, and the earldom of Jugrane, now called Venice. In Provence also this doctrine was almost universally accepted, and the cities, Cahors, Narbonne, Carcassonne, Rhodes, Aix la Chapelle, Mesieres, Toulouse, Avignon, Mantauban, S. An- tonin, Puflanrens, Castres, Minerve, Begiers, Beau- caire, Lombes, Pannes, and the country of Bigorre were filled with it, together with many other cities which were favorable to them, as Tarascon, Mar- seilles, Perces, Agenois, Marmande, and Bordeaux ; whereby this doctrine spread still further, from the one side into Spain and England, from the other, into Germany, Bohemia, Hungary, Moravia, Dal- matia, and even into Italy. "Indeed in such a manner did this doctrine spread that however sedulously the popes and all their minions exerted themselves, aided by the princes and the secular magistrates, to exterminate them , first by disputations , then by banishment and papal excommunication and anathemas, proclaiming of crusades, indulgences and pardons to all who would commit violence upon them, and finally, by all manner of tortures, fire, gallows, and cruel bloodshedding, yea, in such a manner that the whole world was in commotion on account of it; yet, ' they (the papists) could not prevent the ashes from flying abroad, and becoming scattered far and wide, almost even to all the ends of the earth. ' ' Introduc- tion M. M., page 52, col. 1, 2. The above seems marvelous, but it is not marvel- ous with regard to the Lord God, with whom noth- ing is wonderful or impossible. In the mean time, we see how God permitted this grain of mustard seed of the Waldenses, or Poor men of Lyons, to grow up a large tree, and this in the midst of their perse- cutions. O, the great power, wisdom and love of God, who never forsakes his people! P. J. Twisck, having finished his account of the twelfth century, concludes as follows, with which we will also conclude our account: "As regards the state and condition of ecclesiastical affairs in the pre- ceding hundred years, we find no special change, nor reformation, except that in this century we have many praiseworthy men who opposed popery with the holy Scriptures, rejecting images, pilgrimages, masses, and other papal superstitions, and also in- fant baptism; concerning which you may consult the years 1145, 1159, 1168, 1182, 1198. Thus the Bap- tists and many others (who had better views than the papists), and their followers or fellow-believers lived for a long period, or even to this time, in vari- ous countries and places, under many severe perse- cutions." Chron., 12th book, page 511. AN ACCOUNT OF THOSE WHO SUF- FERED IN THE TWELFTH CENTURY. SUMMARY OF THE MARTYRS IN THE TWELFTH CENTURY. [In the beginning mention is made of this salu- tary, but bloody century, in which the pious wit- nesses of the Lord come in multitudes to receive the crown of martyrdom on the battle field of Christ. Four persons, having no good opinion of infant baptism and transubstantiation banished from the bishopric of Treves, A. D. 1105. Some of the followers of Berengarius, in the same bishopric, follow their fellow-companions, and are not only banished, but also expelled, one year after, namely, A. D. 1106. The persecutions increase in violence; some who maintained the doctrine of Berengarius, burnt alive at Treves and Utrecht, in the year 1135. Arnald, a lector at Brescia, opposes infant bap- tism and the mass; on account of which he is perse- cuted, and, finally, having come to Rome, deprived of his life by fire, A. D. 1145. The teacher of said Arnald, namely, Peter Abe- lard, follows, in the persecution, in the footsteps of his disciple, and is, by order of the Pope, impris- oned in the dungeon of a monastery, where he ends his life, same year as above. 280 MARTYRS MIRROR. Peter Bruis, burnt at St. Giles; Henry of Tou- louse, apprehended and put out of the way by the Pope's Legate; also many other persons put to death at Paris, for the true evangelical doctrine, about the years 1145, 114?- Certain peasants, called Apostolics, put to death for maintaining the doctrine of the apostles, near Toulouse in France, A. D. 1155. Gerard, with about thirty persons, men as well as women, come to Oxford, in England, where they, for maintaining the evangelical doctrine, are branded on the forehead, and scourged out of the city, where they perish from cold, A. D. 1161. Arnold, Marsilius, and Theodoric, together with five other men and two women, burned alive, at Cologne and Bonn, A. D. 1163. Many pious Christians, throughout all France and England, for maintaining their true belief, cast into the fire alive, where they expire under great pain, A. D. 1182. Many Christians in Flanders, put to death by fire for the same reason; many others miserably perish in other places, in the year 1183. One year after the death of the last-mentioned martyrs, namely, A. D. 1184 or 1185, a decree of Pope Lucius III. is published against the Wal- denses, who are called by various names. The bloody decree of Ilphons, King of Arragon, published against said Waldenses, A. D. 1194, circumstantially presented. Origin of the inquisition, instituted by Pope Inno- cent III. against the Waldenses and Albigenses, about the year 1198; to which end, mention is made of three letters which he wrote with regard to this matter; whereupon it followed that, A. D. 1200, five men and three women were burnt at Troyes, in Campania, and some expelled from Metz.] Hereafter we shall not have to confine ourselves to such scanty material, in the account of the mar- tyrs, as we have necessarily had to do in some of the preceding centuries, when we, through the ab- sence of ancient histories and records, were fre- quently compelled to break off our account of the sainted confessors of Jesus Christ prematurely; which often grieved us to the heart. Now, however, comes the salutary, though bloody century, in which abundant matter is fur- nished us, from which to accomplish our object; the pious witnesses of the Lord now come in multi- tudes, who willingly suffer themselves to be put to death for the proclamation ot the only saving truth; crowns of martyrdom are now proffered to all Chris- tian champions, who have well acquitted themselves on the field of martyrdom, under the bloody banner of Jesus Christ. Excommunication is the beginning of their con- flict; then follow fire, sword, and much other dread- ful violence; in and under which, they, calling upon God, end their lives, quit the earth, and take their rest under the wings of their Savior, or under the altar of God, until the number of their slain breth- ren shall be fulfilled. We then turn, first, to the portal or entrance of the arena of the Christian martyrs, where we perceive that some persons must leave their country, and are banished as heretics. FOUR PERSONS, WHO HAD NO GOOD OPINION OF INFANT BAPTISM AND TRANSUBSTANTIATION, BANISHED AS HERETICS, FROM THE BISH- OPRIC OF TREVES, A. D. 1 105. Here, that which is noted for the year 1105, con- cerning those who opposed infant baptism in the twelfth century, claims our attention, namely, that then, under the archbishop of Treves, four persons were banished as heretics, because they had no good opinion of infant baptism, and denied, that in the Supper the bread and wine were changed into the real body and blood of Christ. Mertd., fol. 726. P. J. Twisck, Chron. H Montan., Nietigh., page 83. Jac. Mehrn., B. H, page 592. CERTAIN PERSONS, CALLED BERENGARIANS, BAN- ISHED OR EXPELLED FOR THE SAME REASON, AND FROM THE SAME BISHOPRIC (AS THE FORMER PERSONS), A. D. 1 106. We related, for the year 1035, of Berengarius. deacon of Angiers, that he, with Bruno, the bishop of said city, began to teach against transubstanti- ation and infant baptism, and this, the most strenu- ously, about A. D. 1060; which the Roman popes, at different times, endeavored by councils and otherwise to put a stop to, as was shown in its place. And though Berengarius at times, from fear of death, showed himself wavering and very weak in his maintenance of said matters, he still effected so much, that many who were friendly to his doc- trine, concurred with him therein, so that some of them, who came into the bishopric of Treves, and maintained their (abovementioned) views, were, like the four persons mentioned previously, banished or expelled by the archbishop of" that place, A. D. 1 106. Dispersed thence, they departed into the Nether- lands, into the country of Liege, and to Antwerp, and thereabouts, scattering, whithersoever they came, the good seed of their true belief. In the meantime, though these had been expelled from the bishopric of Treves, some nevertheless remained, who held their meetings in secret, «nd taught. In the 2d book of the History of the Persecutio?is, page 395, col. 3, from Thuan. Pre/at., in Hist, sui temp, ad Reg. Horn. 4, where for A. D. 1060, read A. D. 1 106. Note. — The authors state of the aforementioned people only that they were expelled, etc., but as no formal expulsion can take place, without a previous condemnation, we are quite inclined to think, that they were first banished, and then expelled. MARTYRS MIRROR. 281 SEVERAL PERSONS WHO MAINTAINED THE DOC- TRINE OF BERENGARIUS, BURNT ALIVE AT TREVES AND UTRECHT, A. D. :35- We read in the ancient chronicles, that in the year 1135, several persons were burnt alive by the Emperor Lotharius, at Treves and Utrecht; con- cerning which the Chron. Sax., in particular, ex- pressly mentions, that they were burnt as heretics. However, in what their alleged heresy consisted, is not clearly expressed. This, however, is certain: that they separated from the Roman church, and opposed her errors. Abraham Mellinus concludes, from the circum- stances mentioned with regard to them, that they were Berengarians, or followers of Berengarius. "For," says he, "the reader must know, that after Berengarius' death very many were condemned as heretics, simply because they had the same belief with Berengarius, respecting the Lord's Supper, and opposed the bread-god of the mass." Second book, fol. 395, col. 3, from Chron. Sax. ARNALD, A LECTOR AT BRESCIA, AFTER MUCH PERSECUTION, BURNT AT ROME, FOR HIS VIEWS AGAINST INFANT BAPTISM, THE MASS, ETC., A. D. 1 1 45. In our account of those who opposed infant bap- tism, in the twelfth century, we made mention, for the year 11 39, of one Arnald, a lector at Brescia, in Italy, and stated, that, having been instructed by Peter Abelard, he, besides the doctrine he main- tained against the mass and transubstantiation, also taught against infant baptism ; on account of which Pope Innocent II. commanded him to be silent. Thereupon he fled into Germany or Switzerland, where for a time he continued to teach. Thence, after the death of the aforesaid Pope, he came to Rome. But obtaining there an incredible number of followers, and being severely persecuted by the Popes Eugenius and Adrian, he fled to the Em- peror Frederick Barbarossa, who delivered him into the hands of the Pope; and thus he was finally, at Rome, placed to the stake, burnt to ashes, and the ashes thrown into the Tiber, lest the people should show him honor. It is recorded that this occurred A. D. 1145, after he had, as is reckoned, strenuously maintained the above doctrine for about six years. Bapt. Hist., page 598, from Baron., A. D. 1 139, num. 3, and A. D. 1145, num. 3; also, H. Mo?itan. , Nietigh. , page 84. Abraham Mellinus, writing of the belief of Ar- nald, says: " He also taught quite differently con- cerning the sacrament of the altar, and (notice), of infant baptism, from that which was taught in the Roman church at that time. He doubtless, in this respect, held the views of Peter de Bruis and Henry of Toulouse (of whom we shall speak afterwards), rejecting transubstantiation, and denying that the mass is a sacrifice for the living and the dead, and that (notice again) either baptism or the faith of others saves infants." Thus far, A. Mell., 2d book, page 425, col. 3. Note. — Abraham Mellinus, who states this con- cerning the belief of Arnald, was a preacher of the Calvinistic church, in St. Anthony's Polder, and, consequently, himself an advocate of infant baptism. Nevertheless, he distinctly says of Arnald, whom he recognized as a pious martyr, that he taught quite differently concerning infant baptism, and also that this baptism and the faith of others do not save children, etc. , the opposite of which the Romanists maintained. Further Observation. — As regards the manner in which he maintained, promulgated, and inculcated said doctrine, and himself kept it to the end, as well as what happened to him on this account; that is, all the circumstances, and also a summary of the matter, see Otto Ftiesing, lib. 1, cap. 27, 28, and lib. 2, cap. 20, de Gest. Frid. L. Imp. Gunth. Ligur., lib. 3, de Gest. Frid. 1. Bernhard. Epist., 196, 189, 195. Sigon. de Regno Ital, lib. 11, from A. D. 1 139 until 1 146. Abent, lib. 6. Annal. Boio Gerhohus Reichersp., lib. 1, de Invest. Antichrist, opted Gretser in Proleg. Script, contra Walden., cap. 4, Tom. 4, Concil. edition 161 2, p. 23, com- pared with Bapt. His. , p. 686. PETER ABELARD, ON ACCOUNT OF THE ABOVE- MENTIONED BELIEF, IS CONFINED, BY ORDER OF THE POPE OF ROME, IN THE DUNGEON OF A MONASTERY, AND DIES THERE, A. D. 1 145. H. Montanus states, from Cesar Baronius, that this Peter Abelard was the one from whom the aforementioned Arnald had obtained the doctrine against infant baptism, drawn, however, chiefly from the holy Scriptures; which is not contradicted, but sufficiently confirmed, by Mellinus, when he says: "That said Arnald was a disciple of Peter Abelard, from France, where he had pursued his studies." Second book, page 425, col. 3. He then adds this account: "That Pope Inno- cent, after the great synod which he had held, at Rome, against the abettors of this doctrine, wrote letters to Samson, Archbishop of Rheims, Henry, Archbishop of Sens, and Bernhard, abbot of Clair- vaux, against Arnald of Brescia, and his teacher Peter Abelard; charging the former, that wherever they should find these two, they should confine them each separately, in a monastery, as originators of a perverted doctrine, and antagonists of the Cath- olic faith, and burn their books or writings wherever they should discover them." "As to what was the belief of Peter Abelard, ' ' says Mellinus, "and in what points he assailed popery, can be seen and read in all his works, which have just been published in print in France; where it will also be found, in his letters, how much he had to suffer for his belief. ' ' Touching his belief and death. — Concerning Peter Abelard and his belief, especially how he op- posed infant baptism, and instructed his disciple, 282 MARTYRS MIRROR. Arnald, in this point, see Jacob Mehrn., Bapt. Hist., page 598. Baron., A. D. 1139, num. 3, and A. D. 1 145. H. Montan. Nietigh., page 84. Also, Introduction, fol. 49. Mellinus finally states, from ancient writers, that Peter Abelard, after much suffering, died in the monastery in which he had been confined, by order of the Pope, on account of his faith. This happened, according to our reckoning, about the year 1146, after the death of his disciple Arnald. PETER BRUIS, BURNT AT ST. GILES ; HENRY OF TOULOUSE APPREHENDED AND PUT OUT OF THE WAV, BY THE POPE'S LEGATE; AND MANY OTHER PERSONS PUT TO DEATH AT PARIS, FOR THE TRUE EVAN- GELICAL DOCTRINE; ABOUT THE YEARS 1 145, 1 147. P. J. Twisck gives the following account in his Chronijck, for the year 11 45: "About this time there were famous in France, Peter Bruis, formerly a priest, and his disciple, Henry of Toulouse; both had been monks, were learned men, and greatly censured the papal errors, sparing neither great nor small. They called the Pope the prince of Sodom, and the city of Rome the mother of all unrighteous- ness, abomination, and execration. They spoke against the mass, images, pilgrimages, and other institutions of the Roman church. They renounced infant baptism, saying that none but the believing were entitled to baptism. When Peter had preached about twenty years, namely, from before the year 11 26 until 1145, the people flocking to him in great numbers, he was finally publicly burnt in the city of St. Giles, also called St. Aegidius. His disciple Henry, who followed him in the doc- trine, was intercepted and apprehended some time after by the legate of the Pope, and put out of the way, so that his fate is not known. This is held to have occurred two years after the death of Peter Bruis, namely A. D. 1147. After their death a cruel persecution arose against all those who had followed their doctrine, many of whom went joyfully to meet death. In short, how- ever assiduously the popes with all their shaven heads aided by princes and secular magistrates, exerted themselves to exterminate them, first, by disputations, then by banishment and papal excom- munications and anathemas, proclamation of cru- sades, indulgences, and pardons to all those who should do violence* to said people, and, finally, by all manner of torment, fire, gallows, and cruel bloodshedding, yea, so that the whole world was in commotion on account of it; yet, could they not prevent this persuasion from spreading everywhere, and going forth into every country and kingdom, holding their worship secretly as well as openly, with great or small numbers, according to the tyr- War, says the writer ; but this signifies violence, vexation, etc. anny, cruelty or persuasion of the times, and con- tinuing until the year 1304; of whom over a hun- dred persons were put to death, or burnt, at Paris; and thus their descendants, as history states, con- tinued, though under much tribulation, until this time. P. J. Twisck, Chron., page 450, from Philip Marnix Tafer, 3d part, cap. 12, fol. 141, 142. Merula, fol. 748, 853. Hist. Mart. Doopsg.,fol. 15. Also, Introduction, page 49. CERTAIN PEASANTS, CALLED APOSTOLICS, PUT TO DEATH FOR MAINTAINING THE DOCTRINE OF THE APOSTLES, NEAR TOULOUSE, IN FRANCE, A. D. II55. It is stated, that about A. D. 1 1 55 there were in the above part of France, certain simple but truth- loving peasants, who, pointing to no other author of their doctrine or belief, than to the apostles, called themselves Apostolics, as though they would say, that their doctrine and belief were derived from the apostles. Bernard,* abbot of Clairvaux, greatly in- veighed against them in divers sermons, calling them a sort of despised, boorish rabble, ignorant and altogether weak. ' 'They,' ' he says, ' 'are boorish people, idiots, and completely sold; but they must not be dealt with imprudently." "From this it ap- pears," writes Abraham Mellinus, "that they must not have been so very dull and ignorant after all." In the mean time, Bernard continues to rail against them, after papistic fashion. "Inquire," says he, "for their author; of what sect they are? They will not be able to name any one. But what heresy is there, that has not its author from among men? The Manicheans had Manes as their head and master; the Sabellians had Sabellicus; the Ari- ans, Arium; the Eunomians, Eunomium; the Nes- torians, Nestorius; likewise every other similar pest had its separate master among men, from which it derived both its origin and name; but what name or title shall be given or accorded to these? None at all," he says, "because they received their heresy neither from nor by men ; nevertheless, far be it from us to say that they received it through the revelation of Christ." Continuing, he shows in what their so-called her- esy consisted, saying: "They ridicule us, that we baptize infants; that we implore the intercession of the saints, and the like. It has been found, that they would rather die, than be converted (namely, to the Roman church). Many a time the believers (he means the papists), laid hands on some of them, drew them forth ; and being asked concerning their faith, they would not confess their wickedness, but openly protested, that they taught the true godli- ness, and were ready to die for it. In the meantime, the people that stood by, were not less ready to put them to death; and falling upon them, they made these new heretics martyrs of their own faith." *" Zealous Bernard," writes Mellinus, "allowed himself to b bribed, and dared to preach and write whatever he heard said. 1 Second book, fol. 438, col. 2, in the margin. MARTYRS MIRROR. 283 "Some wonder at this, that, when led forth to death, they were not only joyful, but also patient; but it is to be deplored, that not only secular prin- ces, but also, it is said, some ecclesiastics, yea bish- ops, who ought much rather to have persecuted them, upheld them for lucre's sake, saying: 'Why should we condemn them as heretics, who have not been convinced of heresy, nor have confessed the same?' " Thus far, Bernard, who was called, The Mellif- luent, but who nevertheless poured forth nothing but bitter gall against these people. In Serm. 16 and 66, on Cant. Also, Epist. 240, oldest edition. From this it is sufficiently apparent, writes Melli- nus, that they persecuted these poor people unto death, not on account of Manichean doctrines, which Bernard unjustly and covertly imputes to them, but because they opposed the Roman church and her errors. Second book, fol. 438, col. 1, 2. Note. — These were the same people of whom we made mention, in our account of those who, in the twelfth century, opposed infant baptism, from Nich- olas Zander, who states concerning them: "That they were called Apostolics, because they professed to walk in the footsteps of the apostles, and declared to hold themselves only to the apostolical writings ; that they contemned infant baptism, purgatory, praying for the dead, invocation of the saints, swearing of oaths, etc. ; that they accepted no evi- dence save from the New Testament; and went joy- fully unto death." Nic. Sand., lib. and Histor. Doopsg.,A. 8. D. Anth. Jac.,fol. 118. H. Montan. Nietigh., page 84. Introduction, page 50, Jacob Mehrning, Bapt. Hist., page 599. P. J. Twisck, Chron. , page 469. B. GERARD, WITH ABOUT THIRTY OTHERS, MEN AS WELL AS WOMEN, FOR MAINTAINING THE APOS- TOLICAL DOCTRINE, AT OXFORD, IN ENG- LAND, ARE BRANDED IN THE FOREHEAD, SCOURGED OUT OF THE CITY, AND MISERABLY PERISH WITH COLD, A. D. Il6l. It is recorded* that A. D. 1161, in .the eighth year of Henry II., King of England, about thirty persons, men as well as women, natives of Germany, sailed over to England. The papists called them err- ing spirits and publicans, saying that they had sprung from an unknown author ;f but others have called them Petro-brusians, Berengarians, Poor Men of Ly- ons, etc. , because they, it appears, had their views against infant baptism, transubstantiation, and other errors of the Roman church, in common with Peter Bruis, Berengarius, and the Poor Men of Lyons. "There were upwards of thirty of them," says the papistic writer, "who, concealing their errors, had peaceably come into the land, in order to prop- * Vignierus, in Hist. Eccl. t The papistic writer says: "From an unknown author." The Calvanistic Mellinus however says: "But perhaps from Peter de Bruis, Henry of Toulouse, or Berengarius himself." Second book fol. 4J9, col. 4, in the margin. agate their belief. Their principal leader was one Gerard, upon whom they looked as their lord and master ; for he alone had a little learning, while all the rest were illiterate idiots, a very low and boorish class of people, and of the German nation and lan- guage. But they could not long remain concealed, since some made very diligent inquiries regarding them; and when it was found that they belonged to a strange sect, they were apprehended. ' ' THEIR ANSWERS TO THE QUESTIONS RESPECTING THEIR FAITH. The king, not willing to release or to punish them unheard, convened, on this account, a council at Oxford ; where the most learned of the prisoners, namely, Gerard, being solemnly interrogated con- cerning their religion, answered in the name of all, saying: "That they were Christians, and regarded the doctrine of the apostles. ' ' And when they were properly questioned respecting all the articles of the faith, they answered well with regard to the nature of the supreme Physician; but as regards the means with which he has been pleased to heal our weak- ness, that is, respecting the divine sacraments, "they," says the papistic writer, "judged per- versely. For they aspersed baptism (he means in- fant baptism, for this was the baptism then held in esteem by the Roman church) and also the thank- offering (the mass).". SUMMARY OF THE DOCTRINE OF WHICH THEY WERE ACCUSED. The doctrines with which they were charged, con- sisted of the following points (from Abr. Mellinus* 2d book, fol. 44p) : ' ' That their belief concerning the sacraments, of baptism and the Supper, as well as respecting marriage, was different from what had been decreed by the Roman church, whom they called the whore of Babylon, because she had for- saken the true faith in Christ; they said that she was like the barren fig-tree which our Lord Jesus Christ cursed. They also said that the Pope and the bishops must not be obeyed when they command anything that is contrary to the word of God ; also, that monachism was a stinking carrion, also, that all monastic vows are vain and useless, yea, that they foster lasciviousness ; also, that all the orders and degrees of the priestly dignity are marks of the great beast ; also, that purgatory, masses, church conse- crations, worship of the saints, anniversaries for the dead, etc., are genuine inventions of the devil." "These," says Mellinus, "were about the prin- cipal articles which the fathers of the Oxford council could not brook, and on account of which they scourged and banished them out of their country, yea, let them freeze to death." * All these passages, Mellinus has taken from the account of Guido Perpigna, in lib. de Haeresib. Bal. Cent. 2, in Append, ad Ger- vasium Giestrcnscm. Guido was of the opinion, that said people be- longed to the Poor Men of Lyons, that is. the Waldenses. 284: MARTYRS MIRROR. THEIR CONDUCT TOWARD THE FATHERS IN THE COUNCIL IN OXFORD, AND WHAT THE COUN- CIL DID IN THE MATTER. We return to the papistic author, to hear from his own lips, how they dealt with these upright and simple people. "When the fathers of the council," he writes, ' ' admonished them to do penitence and manifest sorrow for their belief, that they might be united with the (Roman) church, they despised this advice, as well as the threats with which they were menaced in order that they, through fear, if by no other means, might be driven to conversion ; yea, they scoffed at them, saying: 'Blessed are they which are persecuted for righteousness sake: for theirs is the kingdom of heaven.' " "In order, then," he writes, "that the poison of their heresy might not spread further, the bishops publicly pronounced them heretics, and delivered them over to the Catholic prince, for corporal pun- ishment. The latter commanded that they should be branded on their foreheads, as an infamous mark of their heresy, and publicly, in the sight of all the people, scourged out of the city, strictly prohibiting any one from taking them into his house, or afford- ing them the least comfort or assistance." From William Neubrig. Hist. Engl., lib. 2, cap. 13. JOYFUL GOING OUT OF THESE PEOPLE TO CORPO- RAL PUNISHMENT, AND THEIR MISERABLE DEATH. This sentence having been pronounced, they were led out to punishment. They went with gladness and in great haste, their leader, namely, Gerard, going before them, singing: "Blessed are ye," says the Lord, "when men shall hate you, for my sake. ' ' They were then, according to the rigor of the sentence, branded on their foreheads, their leader receiving a double brand, one on his forehead, the other on his chin, as a sign that he was their leader. Thereupon their upper garments, to the waist, were cut from their bodies, and they were publicly scourged, and cast out of the city. But it being a bitter cold winter, and no one showing them the least mercy, they miserably perished by the intense cold, which they were unable to bear on their naked bodies. William Neubrig. Hist. Engl., lib. 2, cap. 73, 8t/iyear of Henry II. King of England. FURTHER OBSERVATIONS TOUCHING THE ORIGIN AND FAITH OF THESE MARTYRS. ' ' For further explanation of this history, ' ' writes Mellinus, ' ' which has been written by a bitter papist, the reader must be reminded to imitate the bee — which extracts honey from the same flower out of which the toad draws poison — and, contemning the bitterness of the words of our adversaries, to pay regard only to the matter itself. That he (the papistic writer) says, that these Christians, whom he calls Publicans, had their origin from an unknown author,* leads Vignierius to sup- pose, that they may have sprung from Peter Bruis, or from his companion, Henry of Toulouse. Guido of Perpigna, however, thinks they belonged to the Poor Men of Lyons, that is, the Waldenses. In lib. de Haeresib. Bal. Centur. 2, in Append, ad Gerva- sium Giestrensum. See also Abr. Mell., 2d book, fol. 440, col. I. Note.— In regard to what was the belief of Peter Bruis and his companion. Henry of Toulouse, as well as of the Poor Men of Lyons, that is, the Wal- denses, we have already shown, that it is not at vari- ance with the belief of the Anabaptists, but much rather accords with it; and hence it is evident that these thirty persons, who made said confession, were true martyrs, since they suffered for the true faith, and the truth of Jesus Christ. Concerning these martyrs, see also five years later, Mart. Paris, lib. 5. ARNOLD, MARSILIUS, AND THEODORIC, WITH FIVE OTHER MEN, AND TWO WOMEN, BURNED ALIVE AT COLOGNE AND BONN, A. D. 1163. "In the year of our Lord 1163," says the papistic writer Orithemius, "certain heretics of the sect called Cathari, ' ' (by which are understood the Wal- denses, whose confession of faith we have above shown not to be at variance with the Anabaptists of the present day), "came from Flanders to Cologne, and there secretly abode in a certain barn, near the city. But as they did not come to church, even on Sundays, they were detected by those living near them. Having been brought to an examination therefore, by our mother, the holy church (he means Roman church), they were found to be confirmed heretics." Orith. Chron. Hirsaug. With this he closes. And hence in order to explain the matter more fully, we must of necessity have recourse to papistic writers, though they were the adversaries of these people. ECBERT S ACCOUNT OF THE VIEWS OF THESE PEO- PLE, AS OPPOSED TO THE ROMAN CHURCH. Concerning them, Ecbert, a monk of Schonaugh, who himself disputed with them, writes thus: "Be- hold, certain perverted, and perverting men (thus he calls good Christians), who had concealed them- selves for a long time in hiding-places, and had corrupted the Christian faith in many plain and sim- ple people, are at this time so greatly multiplied throughout all the lands, that the Christian church suffers great injury from the very pernicious poison (so he calls the truth of the Gospel) which they everywhere vent against her." Serm. 8, contra Catharos, T. 2. Auctor. Bybl. S. S. Patrum, edi- tion Paris, A. D. 1610, p. 831. From the writings of Gascony. MARTYRS MIRROR. 285 TRITHEMIUS ACCOUNT OF THEIR EXAMINATION, AND DISPUTATION WITH ECBERT; ALSO OF THEIR DEATH. Trithemius gives a brief description of their exam- ination, and disputation with Ecbert, abbot of the monastery of St. Florian in Schonaugh, in the bish- opric of Treves : The clergy and the chief men of the city of Cologne, by messengers and letters, requested Ec- bert to come to Cologne, as being a very learned man, in order to examine said heretics. Abbot Eg- bert arrived at Cologne, August 2d, A. D. 1163, and entered into a public disputation with three of these heretics, Arnold, Marsilius, and Theodoric, who seemed to possess better abilities than the rest. However, he does not state precisely, what were the articles of the discussion, unless we are to glean them from his following words : " They contemned all the rulers of the church, prelates, priests, and clerks, calling them soul-deceivers and snares of the devil. ,They ridiculed the sacraments of the Roman church (among which was included infant baptism), and denied the holy body and blood of the Lord (that is, transubstantiation in the sacrament of the altar). Now, when they could neither by arguments, nor by authority (namely, from the testimony of the fathers), nor by admonitions, be induced to re- nounce their errors (thus he calls their true faith), but obstinately persisted in their purpose, they were utterly cast out from the church, and delivered into the hands of the laity, that is, into the power of the secular authorities, who led them, eight men and two women, out of the city, and committed them to the flames, on the fifth day of August of the same year. ' ' Frith. , in Hist. Also, 2d book of the Perse- cutions, fol. 441, col. 3, 4. OF THE CONSTANCY OF THESE MARTYRS IN THE FIRE; AND HOW ECBERT MOCKED THEM. Caesarius of Heisterbach writes, that this took place in the Jewish cemetery, and that Arnold, as he stood with his disciples or fellow-believers in the fire, said: "Remain steadfast in your faith, for this day you shall be with the holy martyr, Laurence. ' ' Ccssar., lib. 5, cap. 19. Ecbert made sport of the death of these pious people; for it appears, that, despising infant bap- tism, they had said, that in order to be saved it was necessary first to be baptized with the Holy Ghost and with fire, in consequence of which this wicked man inquiringly said: "And has not the city of Cologne thus baptized (namely, with fire) your arch-heretic Arnold with his accomplices, and the city of Bonn, Theodoric with his copartners?" Serm. 8, advers. Catharos. O awful blasphemy ! But the Lord shall render to every man according to his righteousness and faithfulness. 1 Sam. 26:23. Note. — P. J. Twisck relates of these people that, out of hatred, they were called Adamites, Catharists, Patarini, and Passaginians, and that the Emperor Frederick published some decrees against them. ' ' But thus, those who seek to live in the fear of God, are always exterminated. In this manner, certain persons, eight men, two women, and a girl, who had gone from Flanders to Cologne, were burned in a barn before the city, on the fifth of August." Chron., page 476, col. 1, 2, from Abbot Trithem. Mer., fol. 765. Neoburgens., lib. 11, cap. 15. MANY PIOUS CHRISTIANS THROUGHOUT FRANCE AND ENGLAND, CAST ALIVE INTO THE FIRE, AND BURNT, FOR MAINTAINING THEIR ORTHODOX BELIEF, A. D. Il82. William of Armorica and Roger of Hovedon state that at this time, namely, about the year 1182, in various places throughout the entire kingdom of France, very many Waldenses or Albigenses were burnt under the name of Publicans. Concerning this, the aforesaid William writes in his history of Philip, King of France as follows: "All the opposers of our faith, commonly called Publi- cans, having been compelled to come fome forth from their hiding-places, were brought before the court, and, upon the law being applied to them, convicted of heresy, and, hence, were cast into the fire and burnt alive." Philippidos, lib. 1. Roger of Hovedon adds, for the end of the year 1182, that the King of England, Henry II., notwith- standing there were very many of these Publicans, that is, Waldenses or orthodox Christians, in his land, he would in no wise tolerate them, but com- manded that they should likewise everywhere be burnt, as in France.* Annal. part 2, at the close of the year 1182. As to the belief of the Waldenses and Albigenses, who were also called Publicans by their enemies, it has already, in their own confession, been shown not to militate against the confession of the Anabap- tists; as we have said once for all, and to which we here again call attention. MANY GODFEARING PEOPLE PUT TO DEATH, IN FLANDERS, ON ACCOUNT OF THEIR VIEWS AGAINST THE ROMAN CHURCH, BY THE COUNT OF ALSACE, A. D. 1182. Magisterf John Andriess, P. J. Twisck, H. Mon- tanus, and various other authentic writers, unani- mously state, that A. D. 1182, there were put to death, by Count Philip of Alsace, many Christians, who were called heretics because they contemned infant baptism, the sacrament of the altar, and the sacrifice of the mass, etc. See f. Andr., in his History of the Antiquity of the Faith, letter E. P. f. Twisck, Chron., page 489. H. Montanus, * The reader must know that the writers who have given vent in this most odious manner to said testimonies respecting the holy martyrs, were papists. t Master, or sir ; a title of the middle ages, equivalent to the modern title of doctor. 286 MARTYRS MIRROR. Nietigh., p. 86. Also, Hist. Mart, der Doopsg., A. 8. Also, Martyrs Mirror, printed A. D. 1631, Introductio?i, p. 52. MANY CHRISTIANS BURNT IN FLANDERS, A. D. 1 1 83, AND VERY MANY PUT TO DEATH IN OTHER PLACES. For the year 1183 we read of many more such people, who were called publicans (of which name we have already spoken) and whom Philip, Count of Flanders, and William, Archbishop of Rheims, caused, most unmercifully, to be burnt. Concerning this, Rigordus, an ancient historian of those times, writes as follows for said year: "At this time, very many heretics (thus this papistic writer calls the true Christians), were burnt in Flan- ders, by the reverend bishop of Rheims, cardinal priest of the title of Sancta Sabina, Legate of the Pope, and by Philip, the illustrious count of Flan- ders. Rig., p. 168, edit. Wechelian. "The same year," says the above author, "over seven thousand Cottarelli (thus he calls the pious witnesses of Jesus, also called Waldenses and Albi- genses), were slain in the province of Bourges, by the inhabitants of the land, who all united against them, as against the enemies of God." Notice here, that they must all have been defense- less people, since so great a number suffered them- selves to be put to death by so few people as there were at that time in the small province of Bourges; however, we leave this to God. The same writer adds also this: "In the same year, Pope Lucius condemned as heretics those who in Italy were called Humilitani, and in France, Poor Men of Lyons (the Albigenses and Waldenses), whereupon, as may well be supposed, no small persecution took place in those hot times. This decree, it seems, was first published, or else renewed, A. D. 1184, or, as others state, A. D. 1185. according to the account of Mellinus, 2d book, fol. 443, col. 2. DECREE OF POPE LUCIUS III. AGAINST THE WAL- DENSES, ETC., WHO ARE CALLED BY VARIOUS NAMES. In the year 1184, or, as others write, 1185, Pope Lucius made a decree in the city of Verona, in the presence of the Emperor Frederick, which reads as follows: ' ' In order to eradicate the wickedness of various heresies that have begun to manifest themselves in many countries throughout the whole world, the power of ecclesiastical discipline must be called into requisition. "Therefore, relying on the presence and power of our most beloved son, the Roman Emperor Frederick, we, with the common advice of our brethren, as well as of other patriarchs, archbishops, and many princes, who have assembled here from different parts of the realm, have, by this general resolution of our present decree, set ourselves against the heretics, who from various errors have received various names, and by apostolical authority, through this our constitution, have condemned all heresies by whatever name they may be called. First, the Catharists and the Patarini, and those who falsely and fictitiously call themselves Humiliati (humiliated ones) or Poor Men of Lyons; as well as the Passaginians, Josephists, Arnoldists; all these we lay under an everlasting curse. "And since some, having a form of godliness, but denying the power thereof, as the apostle says, have assumed the authority to preach, though the same apostle says, How shall they preach, except they be sent? all those to whom this is forbidden, or who, not being sent, presumptuously dare preach, secretly or publicly, without authority from the apostolic see, or consent from the bishop of the place; and all who believe otherwise or do not fear to teach otherwise than the Roman church preaches and maintains, in regard to the sacrament of the body and blood of our Lord Jesus Christ, or to baptism (namely, infant baptism), or to the con- fession of sins, that is, auricular confession, or to marriage, and other sacraments of the church; and, in general, all those who will not condemn those as heretics whom the Roman church, or any bishop in his bishopric, with the advice of his clergy, or, in case of the decease of their own bishop, the clergy themselves, with the advice of the neighboring bishops, have declared as such, all these, I say, we bind with the bond of an everlasting ban. Like- wise those who take them into their houses, and defend them, and all who uphold said heretics, fostering in them the heretical wickedness, whether they be called Consolati, Credentes^, Perfecti, or by whatever other similar name, we include them all in this sentence of condemnation." Thus far, the decree of Pope Lucius. We will now give some explanation of a few strange names that occur in the same. As regards the common names of the Waldenses, of which mention is made in the decree of Lucius, namely, that they were called Catharists, Patarini, Humiliati, Poor Men of Lyons, Passaginians, Josephists, Arnoldists, etc., these we have already sufficiently explained. There remain therefore to be explained only their special distinctive names, as Consolati, Credentes, and Per- fecti. Consolati, that is, comforted; by this name were called those who had recently come into the church, and were not yet firmly established in- the faith. Credentes, that is, believing; by this name were called those who were confirmed in the faith, and had increased in it to a considerable extent. Perfecti, that is, perfect; by this name were called those who applied themselves to faith and godliness to the full extent of their ability, so that they seemed to be perfect therein. These were also called Boni Homines, that is, good men. The most of this can be gleaned from Alanus, who wrote at the close of the twelfth century, namely, A. D. 1194. In edit. Paris, A. D. 1612, p. no. Also, Abr. Mell., 2d book, p. 443, col. 3. Thus, the diversity of names does not indicate a diversity of people or faith, but simply the lesser MARTYRS MIRROR. 287 or greater perfection in the faith in those who to- gether were but one people. BLOODY DECREE OF ILPHONSUS, OR ALPHONSUS, KING OF ARAGON, AGAINST THE WALDENSES, PUBLISHED A. D. [94. "Ilphonsus, by the grace of God, King of Ara- gon, to all archbishops, bishops, and other prelates of the church of our kingdom; to all earls, vis- counts, soldiers, and to all the people in our realm and under our dominion, greeting, and good wishes that the Christian religion may be maintained entire. "Whereas, it has pleased God, to place us over his people, it is right and just that we should con- stantly, and according to our ability, care for the safety, happiness and protection of said people; therefore, as faithful successors of our ancestors, and as being justly obedient to the ordinances of the church, who have deemed it well, that the heretics should everywhere be rejected, condemned and persecuted, from the face of God and of all Catho- lics; namely, the Waldenses or Insabbathi (that is, those who do not observe the Sabbaths or holy- days of the Roman church), who call themselves Poor Men of Lyons, and all other heretics, of whom there are so many that they cannot all be enumer- ated, who have been excommunicated by the holy church, from our whole realm and dominion, as enemies of the cross of Christ, dishonorers of the Christian religion and our person, and open enemies of our realm, we command them to depart and flee from our kingdom. " If from this day on, any one shall receive said Waldenses and Insabbathi, or other heretics of whatever confession, into his house, or hear their pernicious preaching in any place, or give them food, or dare show them any other favor, be it known to the same, that he has incurred the dis- favor of God and of us, that he is punishable for the crime of lese-majesty, and that his goods shall be confiscated without appeal. ' ' And we command that this our decree and per- petual ordinance, in every city, castle, and village of our kingdom and jurisdiction, and throughout all the lands of our dominion, shall be read and pre- sented every Sunday to the people for observance, by the bishops and other rulers of the church, and by our governors, bailiffs, justiciaries, and other magistrates, and that upon all offenders the afore- said punishment shall be inflicted. "Be it further known : If any person, noble or ignoble, shall find any of the aforementioned here- tics anywhere in our lands, who, after three days' proclamation, knowing this our decree, do not speedily depart, but obstinately remain; and shall inflict upon them every evil, ignominy, and dis- grace, death and maiming alone excepted, he shall have to fear no punishment for it, but shall know, that he has much rather merited our favor thereby, and that his deed is pleasing and acceptable to us. "We, however, give these infamous heretics, though above their deserts and against reason, a respite till to morrow, which is All-saints-day, to leave, or to begin leaving, our land. If thereafter any do still remain, we give to each and all of our subjects full authority, to rob and plunder them, to beat them with sticks, and to maltreat them shame- fully.;' This decree was signed with the seal of Ilphonsus, King of Aragon, as well as with the seal of Bishop Regimund of Terragona, of the Bishop of Tiracisca, and of other bishops. The decree itself was made by William de Bassa, the King's notary, A. D. 1194. Abr. Mell., 2d book, fol. 444. A. from Fr. Pegna Direct. Inqaisit. , part 2, Comment 39. Also, Joan. Mariana Pre fat., in L-7icani Tudens. But what sort of execution followed upon this decree of Ilphonsus against the poor Waldenses in the kingdom of Aragon, it is not easy to know, since it seems that the historians of this century have purposely passed by the cruelty exercised against them, doubtless because they felt ashamed of the matter. ORIGIN OF THE INQUISITION AGAINST THE WAL- DENSES AND ALBIGENSES, BY POPE INNO- CENT III., A. D. II98. A. D. 1 198, Innocent III. became Pope in the place of Celestine. At his consecration he applied to himself the words which John the Baptist spoke of Christ: "He that hath the bride is the bride- groom : but the friend of the bridegroom, which standeth and heareth him, rejoiceth greatly because of the bridegroom's voice." Upon these words Innocent addressed his brides- men, the cardinals, archbishops and bishops as follows: "And am I not the bridegrom, and every one of you a friend of the bridegroom ? Yea, I am the bridegroom ; for I have the noble, rich, and highly exalted, yea, the honorable, pure, gracious, and holy Roman church for my bride, who, by the ordinance of God, is the mother of all the faithful, and the supreme mistress over all the churches. She is wiser than Sarah, more prudent than Re- becca, more fruitful than Leah, more agreeable than Rachel, more devout than Anna, purer than Su- sanna, more valiant than Judith, more beautiful than Edesssea. Many daughters have gathered great riches; but she has excelled them all. I have es- poused her sacramentally. This bride has not been wedded to me portionless, but has given me her rich dowry, namely, the fullness of spiritual and of temporal power." Innocent. 3, in Consecra. Pontif., Serm. 3, page 19. Pope Innocent III. was the first who instituted the office of the inquisition, with ordained inquisi- tors; to which end he also wrote a letter, in the first year of his popedom, on the first day of April, to the archbishop of Auxitana ; in which he greatly complains of the enemies of "St. Peter's Shiplet, as he calls it, and then speaks as follows: ' ' We desire that you and your fellow-bishops, by your prudence, shall guard the more vigorously against this malady (meaning the doctrine of the Waldenses and Albigenses), and oppose it the more 288 MARTYRS MIRROR. strenuously, as you see the more reason to fear that the sound part of the body may become infected by the disease; lest by such contagions, which spread gradually like a cancer, the minds of the faithful become infected by a general corruption. "Therefore we send you brotherly love, and charge you most earnestly by this apostolic letter, that you do your utmost, to exterminate (all) her- esy, and to banish from your province all those that are contaminated therewith ; and that against them and all those who are contaminated therewith, or have any fellowship with them, or who are openly suspected of having familiar intercourse with them, you do not only exercise all the rigor of church dis- cipline, without intervention of appeal, but also, if necessary, subdue or punish them by the power of the material sword, by princes or by the people." On these words the papistic commentator re- marks, in the margin: "Up to this time, no inquis- itors had yet been sent or appointed by the Pope. ' ' In the same month, namely on the 21st of April, 1 198, twenty days after the writing of the first letter, Pope Innocent III. wrote another letter, not only to the abovementioned Bishop of Auxitana, but also to the archbishops of Aix, Narbonne, Vienne, Aries, Ebredun, Tarragon, Lyons, etc., and at the same time appointed one Reinerius and one Guido as his commissaries or inquisitors, to apprehend those who sought to escape the dominion of the Roman church. The contents of the letter were directed against the Waldenses, and commanded that they should be caught, as little foxes that spoil the vineyards. Finally he commands them to be driven out of the country. Epist. de CretaL, lib. 1, pages 56, 57, edit. Colon. In the following month, namely on the 13th of May, Innocent wrote still another letter for the same purpose; in which he again commanded that the little foxes should be caught, and promises to send the inquisitors, adding: "We pray, admonish, and entreat you all to- gether, in the name of the Lord, and charge you, unto remission of sins, that you receive them (the inquisitors, Reinerius and Guido), kindly, aid them manfully and vigorously, and lend them a helping hand by good counsel and with the deed. ' ' But, as brother Reinerius, for urgent and im- portant matters of the church, has first, by order of the apostolical see, gone to Spain, we will and command nevertheless, that you archbishops and bishops, draw the spiritual sword, when requested so to do by said brother Guido, against the heretics whom he shall name to you; but let the lay power confiscate their goods, and banish them from the country, and thus separate the chaff from the wheat. ' ' Furthermore, to all who in this great difficulty which now threatens the church, shall faithfully and devotedly assist her in maintaining the Christian faith, we grant the same indulgence, pardon, or remission of sins, which we have granted to all those who go on a pilgrimage to St. Peter's or St. Ja- cob's church. Given at Rome, on the above day, A. D. 1 198." Page 98. FIVE MEN AND THREE WOMEN BURNT AT TROYES, IN CHAMPAGNE, A. D. 1200; AND SOME EXPELLED FROM METZ. About two years after Pope Innocent III. had issued those three bloody letters, for the persecution and suppression of the true, defenseless Christians, who were commonly called Waldenses, but by their enemies or persecutors, Publicans and sinners, it came to pass, in the last year of the twelfth century, namely A. D. 1200, that in the city of Troyes, in Champagne, there were apprehended, by order of the Pope and the reigning authorities, eight persons, five men and three women, who made the same confession as was stated above with regard to the Waldenses, contradicting the authority of the Pope, infant baptism, the swearing of oaths, the office of criminal authority, and whom the papistic author of the large Chronicle of the Netherlands calls Pope- litatnos. However, these persons were not accused by the papists of any evil works, but simply on account of their faith; in which faith they desired to remain steadfast unto death, without, in any wise departing from it. Hence they were all sentenced to the fire, in said year, and offered up their bodies unto God as a burnt-sacrifice, having commended their souls into his hands. THE EXPULSION OF THE CHRISTIANS FROM METZ, AND THE BURNING OF THEIR BOOKS. At the same time, many Christians at Metz, who professed the same faith and were called Waldenses, were shamefully expelled from Metz, and their books burnt, because they had translated the Holy Scriptures into their mother tongue. The papistic author of the large Belgic Chronicle, upon the authority of the ancient historian Alberi- cus, calls them a Waldensian sect, and says : ' ' That certain abbots were sent to preach against them; who burnt some books translated from the Latin into their mother tongue, and thus extirpated said sect. Mon. Nuciensis Magn. Chron. Belgicum, edit. Frankfort, A. D. 1607, page 189. This serves to confirm the preceding narrative. We will now conclude our account of the persecu- tions which occurred in the twelfth century, and proceed to the thirteenth century. AN ACCOUNT OF THE HOLY BAPTISM IN THE THIRTEENTH CENTURY. SUMMARY OF BAPTISM IN THE THIRTEENTH CENTURY. [The thirteenth century is commenced with the thirteenth and last Centuria, with which the Magde- burg Centuriators have concluded their Ecclesiasti- cal History ; which is, as it were, a mournful farewell air, on account of the lamentable desolation caused MARTYRS MIRROR. 289 by the Pope of Rome, in the worship of God. Sev- eral Roman superstitions mentioned, which were commanded as solemnly as the word of God, and are called the baptism of necessity, the baptism by women, heretics, etc.; also, how to baptize a child that is in danger of death. Some strange passages from Thomas Aquinas, touching infant baptism ; added decree of the bish- ops of Nemansa, as to how to deal with a child, con- cerning which there may be doubt of its having been baptized aright ; also the formula of words to be used by the priest over the child. Explanation that all this was done to gain respect for infant baptism, among the common people. Of the true baptism, and how God, in the midst of these storms, preserved his church. The followers of the doctrine of Peter Bruis and Henry of Toulouse, who, in many respects, con- curred in the belief of the Anabaptists of the present day, increase to such an extent, A. D. 1206, that in the provinces of Languedoc, Narbonne, Gascony, but few people were found who did not adhere to their doctrine ; also the three articles of their doc- trine against the Roman church. The ancient Waldenses again appear, A. D. 1 218, and, though excommunicated by the Pope in the bull of the Lord's Supper, declare against the swearing of oaths, taking the life of evil-doers, the faith of the Roman church, ungodly priests, the Pope. Circumstantial account, that these people, A. D. 1230, were so numerous, that one traveling from his country to Milan, could lodge every night with one of his persuasion. The increase of the Waldenses in France and Flanders, is again stated for, A. D. 1238. Statement, for 1242, that they not only confessed their belief with the mouth, but also suffered for it. Thirty -eight years after, namely, A. D. 1280, it is shown, that their doctrine had penetrated not only into Lombardy, but even into Sicily ; several articles of their doctrine described in full. Their increase in various countries of Christendom is again shown, for the year 1 284, as a proof that notwithstanding the persecutions raised against them, they did not diminish. A certain doctrine of Alexander, namely : that baptism must be administered on confession of faith; whereupon the Waldenses and Albigenses are introduced once more, for the last time, and it is stated that they considered infant baptism of no virtue. Conclusion, being Jacob Mehrning's reply to Mellinus, respecting baptism.] This is the century, writes Jacob Mehrning, with which the Magdeburg Centuriators have closed their church history, etc. Concerning this time they write in the preface as follows : " This is the calamitous time, in which the Roman Pope exalted his might to the highest, in the occidental churches, and the Turk his power, in the Orient; where, then, the divine and pure doctrine became most abomin- ably adulterated in every respect. Yea, the ground of doctrine, and all external ceremonies, as well as all points of doctrine, — all these, without reservation, the Pope of Rome would have under his control; in consequence of which such a blindness and darkness arose among men, that almost all of them took upon them the yoke, submitting whatever they spoke or wrote, with more fear to the judgment of the Pope, than of God himself, or of his church. Rules were established, by which all controverted articles were to be decided and judged; namely, the corrupted writings of the fathers, and the decrees or resolutions of councils. The word of God entirely lost its honor, dignity and credit; yea, it was thenceforth accepted only as far as the opinion of the fathers and councils allowed. Moreover, the word of God was no longer ex- pounded from the Holy Scriptures, but according to the apprehension of their own imagination, etc. Besides, too much concession was made to the heathen subtleties of Aristotle ; yea, with such folly, that the obscure writings of this heathen were introduced into the schools, brought into the pulpit, and mixed with the articles of faith, etc. Jac. Me km. Bapt. Hist., p. 717, from Cent: Magd. XIII, chap. 13. As regards infant baptism, because the same was much contradicted, yea, utterly rejected, at this time, by the Waldenses and Albigenses, those of the Roman church, in order to provide for this, and to maintain it, ordained various things, called bap- tism of necessity (private baptism), baptism by women, baptism by heretics. The Madgeburg Centuriators quote the following {chap. 6, fol. 242) from a synodal book, written jointly by some bishops, at Nemansa, A. D. 1251 : "We command, that an infant, just born and in peril of death, so that it can not be brought to the priest, be baptized by the men present, whether in warm or in cold water, but with no other liquid, and this in a wooden, stone or [other vessel. But if there be no men present, let the women who are there baptize the child, or even the father or the mother, in case there be no one else present, to baptize the child. " Bapt. Hist., pp. 727, 728. By these and similar means the Romanists at this time, sought to maintain the credit of infant baptism, which was greatly opposed ; to which end tended also the words of Aquinas, which are as follows : "The proper administrator of baptism shall be a priest, whose province it is by virtue of his office, to baptize ; but in cases of necessity, not only a chaplain, but also a layman, or a woman, yea, even a heathen or a heretic may baptize, if he only observes the form of the church, and purposes to do what the church does. But if a person, from ne- cessity, is baptized by such an one, he indeed receives the sacrament, so that he need not be baptized again ; but he does not receive the grace of baptism, because he is considered as not having been baptized aright," Thorn. Aquin. de Art., Fid., chap. 14, in Bapt. Hist., p. 725. In the same direction tends what is adduced in Cent. Magd., XIII, chap. 6, fol. 242, from the above mentioned synodal book of the bishops of Nemansa : ' ' But, ' ' say they, " if a child, in case of 290 MARTYRS MIRROR. necessity, has been baptized by a layman, according to the form prescribed, we command, that said child, if it survives, be brought as soon as possible to the priest, who shall diligently examine how it was baptized ; and if he find that the form pre- scribed was not observed aright, he shall baptize the child (again), according to the form of the church. But if he doubt whether it was rightly baptized, or not, since perhaps the baptizer did not properly consider the words which he spoke in baptism, or because the bystanders were not agreed in this, or because there is no certainty whether it was bap- tized or not, the priest shall baptize it with these words: 'If thou art baptized, I baptize thee not again ; but if thou art not baptized, I baptize thee in the name of the Father, and of the Son, and of the Holy Ghost. ' In such doubtful cases, however, one witness is sufficient when more can not be had." Bapt. Hist, p. 728. Who does not see that the Roman church, when infant baptism was contradicted, endeavored by these and similar absurdities, to make it appear to the common people as though infant baptism were absolutely necessary to salvation, yea, so necessary that rather than neglect it for want of a priest, even women, yea, heathen and heretics whom they otherwise were accustomed to burn, might baptize the infants if they only observed the form of baptism employed by the church. Oh strange theology ! Merely to maintain the error of infant baptism, many other errors were main- tained. OF THE TRUE BAPTISM. Nevertheless, in the midst of these storms and billows of antichrist, God preserved the ark of his church, so that many persons still remained, who, notwithstanding the manifold troubles and persecu- tions that came upon them on this account, practiced and maintained the true worship of God, par- ticularly in opposition to infant baptism, the office of criminal authority, the swearing of oaths, and almost all other superstitions of the Roman church. A. D. 1206. — In the beginning, yea, before the beginning of this century, and so through a number of years, the doctrine of the ancient Anabaptists in- creased not a little, which appeared more par- ticularly in the year 1206, when they had so in- creased in many countries, that the wiles and power of the Roman church were not sufficient to bring them to apostatize, much less to exterminate them. Concerning this, P. J. Twisck gives the following description : " The adherents of the doctrine of Peter de Bruis and Henry of Toulouse, Anabap- tists, mentioned for the year 1135, which doctrine afterwards was also followed by the Waldenses (see the year 11 59), multiplied so greatly about this time, namely, A. D. 1206, that few were found in the provinces of Albi, Languedoc, Narbonne, Gascony, Rouergue, and Toulouse, who did not adhere to said doctrine, notwithstanding Pope Inno- cent III. very cruelly opposed it. See account for the year 1198. The principal points of their doctrine, besides others, were these: 1. That the Roman church was the whore of Babylon. 2. That her polity was impure and corrupted. 3. That the mass was a work replete with wickedness, and instituted neither by Christ nor by his disciples. Chron.p. 523, col. 1 and 2, from Chron. Nicol. Gill. , fol. 286. Guil. Merul., fol. 798, Henr. Boxh., fol. 22. A. D., 1218. — For this year mention is made by Sebastian Franck, of the ancient Waldenses, whom he calls by three different names, The Poor, In- sabbatati and Waldenses. However, that they to- gether were but one people, has already been proved. Said author writes thus concerning them : ' ' These originated A. D. 1218, under Emperor Louis IV. They are also excommunicated in the bull of the Lord's Supper, and hold : 1. "That men ought not to swear at all, not even to the truth. 2. "That no Judge, who would be a Christian, may put to death any one, not even a malefactor. 3. "That the pious person who holds to the faith of the Roman church, can not be saved. 4. ' ' That an ungodly priest can not consecrate. 5. "That the church perished at the time of Syl- vester. 6. "That they are not subject, neither intend to be, to the Pope or to other prelates. ' ' Then follow several other articles of their doctrine, which, for the sake of brevity, we will pass over; for instance, that they held : ' ' That outside of their church there was no sacrament nor baptism (which completely overthrows the infant baptism of the Roman church); that they denied purgatory; that they counted the mass, alms, and prayers for the dead of no value, yea, that they regarded them as the inventions of priestcraft ; that honoring the saints had not the slightest merit, and that they do not hear our prayers in heaven." These and similar articles are adduced there, from Aeneas, Sylvius and other writers, as charges against the Waldenses ; of which the intelligent may judge. Seb. Fr. Chron. der Rom. Kelt., fol. 119, col. 4, letter P. A. D. 1230. — It is stated that the Waldenses, whose good confession we have already shown, declared at this time in the proceedings which it seems they had against the Pope, that their numbers were so great in Germany, France and Italy, and especially in Lombardy — where their teachers lived, to whom they annually sent sustenance from other countries — that any one of them traveling from his country to Milan, could lodge every night with one of his own persuasion, whom they recognized by by certain marks on the door or upon the roof. P. f. Twisck, Chron., p. 546, col. 2, from Henr. Boxh., fol. 25. A. D. 1238. — Or about 1239, the Waldenses had thus increased in France and Flanders, that a cer- tain Dominican monk, Robert Boulgre, sent as in- quisitor by Pope Gregory IX. , put to death a count- less multitude of them; of which more will be said hereafter. P. f. Twisck, Chron., p. 554, col. 1. A. D. 1242. — At this time, said people had to suffer much from popery, on account of their faith MARTYRS MIRROR. 291 and religion, which in the bishopric of Toulouse alone, appeared in the case of about two hundred persons, who held said belief, and were called Waldenses; of whose imprisonment and death we shall speak in the future. P. J. Twisck, Chron. , p. 557, col. i. A. D. 1259. — At this time, or thereabouts, Gerard Sagarellas, an Italian, but a doctor of Paris, wrote a book against the Franciscans, whereupon Bonaventura, General of the Franciscan order, replied; however, of this Gerard and his belief, as also of that of the Waldenses, we shall speak more fully hereafter. We would only stop to say that from this time on, his disciples, the Fratricelli, or Little Brothers, after the year 1285, called Dulcinists, began secretly (from fear of persecu- tion) to hold their meetings in the mountains of Piedmont, and Novara, in Lombardy, professing the doctrine of the Waldenses. However, from the different places where they lived, they received different names ; but the appellation Fratricelli or Frerots, was especially given them, because they called each other brethren in Christ; nevertheless the mouths of the scorners thus spoke only the truth, since Christ himself so called his disciples, saying : "All ye are brethren," Matt. 23:8; and "I will declare thy name (O God) unto my brethren ; in the midst of the church will I sing praise unto thee," Hebr. 2:12. A. D. 1262. — At this time the Waldenses are again mentioned, who lived in Lombardy, and in the country of Genoa, and professed a sound pro- fesssion, though they were called heretics by the papists, and were oppressed and persecuted by open decrees of the Roman see; which shall be spoken of more fully elsewhere. Compare Bzov., A. D. 1262. Art. 3, ex Decret. Epist. Alexand. IV., with A. MelL, Hist., fol. 470, col. 2. A. D. 1280. — In this year it is recorded that said people professing the above profession (namely, the Waldenses, then called Waldois, after Waldo and his adherents, were expelled from Lyons), so multiplied in Lombardy that their doctrine, having spread in Italy, penetrated even into Sicily ; as is attested by the open letters emitted against them by the Emperor Frederick II. As regards their faith, the following articles, over and above what has already been mentioned, re- specting their views against infant baptism, the office of criminal authority, the swearing of oaths, etc., were laid to their charge, as can be gleaned from the writings of Reinerius, the priest : That in the matter of salvation we must believe only the holy Scriptures, and in no wise depend on men. That said Scriptures contain everything that is necessary to salvation ; and that nothing is to be received but what is commanded of God. That there is but one Mediator (Christ), and, consequently, that the saints ought not to be invoked. That there is no purgatory, but that all who are justified in Christ, enter into life everlasting, and those who do not believe, shall be cast into eternal death; thus deny- ing that there is still besides a third or fourth place. They accepted and admitted but two sacraments, namely, holy baptism and the holy Supper. They said that all masses, particularly those for the dead, should be rejected; likewise all human institutions, and that they ought not to be considered necessary to salvation. They also taught that the chanting, the hours, the fasting connected with certain days, superfluous feast-days, dintinction of food, the many degrees and orders of priests, monks, and nuns, the benedictions and consecrations of creatures, vows, pilgrimages, in short, the vast medley of ceremonies which in the times past had been brought into vogue, ought to be abolished. They denied the supremacy of the Pope, especially as exercised by him over secular government, and admitted no other degrees in church offices than bishops, teach- ers (then called priests), and deacons. They said that the Roman see is the true Babylon, and the Pope the fountain of all misery; that the marriage of the priests (or teachers) is good, and necessary in the church; that those who hear and rightly understand the word of God, are the true church, to which Christ has given the keys, to let the sheep in, and to drive away the wolves. "Behold here," says the writer, "the sum of the doctrine of the Waldoes (or Waldenses), which was oppugned by the enemies of truth, and on account of which they, according to the testimony of their opponents, were persecuted." P. J. Twisck, Chron., p. 605, col. 2, and p. 606, col. 1, from the Staet der Kerchen, Jan. Cresp., fol. 314, 315, 316. Merul.,fol. 843. Henr. Boxh.,fol. 19, 25. A. D. 1284. — At this time the Waldenses, ac- cording to Twisck, multiplied more and more in France and other countries of Christendom, though they were sought with craftiness and cruelly per- secuted, and even previously every means and all diligence had been employed to utterly extirpate them; which greatly astonished certain bishops of that time, and also certain lawyers of Avignon, in certain consultations held against them, and still ex- tant. P. J. Twisck, Chron., p. 611, col. 2. Concerning the form or mode of baptism, Alex- ander* {p. 4, q. 11, m. 1), in this century, says : "Baptism shall be administered in confession of faith in the Holy Trinity." Jac. Mehr., Bapt. Hist., p. 726. Centuria 13, of the Madgeburg Centurtators , cap. 5, fol. 216, 217, from Cesarius, states "That the Waldenses and Albigenses rejected baptism at this time, saying that it was inefficacious and useless; which they, as Jacob Mehrning writes, understood of infant baptism, which is administered without in- struction and faith; for the Waldenses had a very high regard for the baptism of Christ, as admin- istered according to his ordinance. ' ' Bapt. Hist. , pp. 733. 734- Note. — A. D. 1287. — Probus, Bishop of Tullo, was at this time so enlightened ot God that he not only opposed Pope Honorius IV., but also delivered an excellent oration, in which he freely exposed the errors of the papists. Compare Catal. Test, fol. 654, with the 13th book van den Ondcrgang, p. 614, col. 1. 292 MARTYRS MIRROR. A. D., 1299. — In the year 1299 certain Albi- genses and Waldenses, called Fratricelli, or Little Brothers (of whose faith and life we have spoken elsewhere), became so odious to Boniface VIII., Pope of Rome, on account of their uprightness, which the papists called falseness, that he declared them heretics; but as we intend elsewhere to speak more fully of their belief and walk among men, we will content ourselves here with merely mention- ing them; it being sufficient for us that these people and their doctrine existed until the very close oi this century. See in the large Christen Marielaersboeck, edition 1619, fol. 471, from Trithem. Chron. Hirsaug. Proceeding to the close of the century, we will close with the conclusion of Jacob Mehrning, which is a reply to A. Mellinus, who did his best to show that the Waldenses did not well accord with the Anabaptists in the article of baptism. Mehrning replies to him as follows : ' ' Abraham Mellinus (in his large Nederlandtsch Martelaers book) dared to say : 'The Waldenses would not agree with the so-called Anabaptists in the article of infant baptism.' But the good man forgets that he himself has ad- duced testimonies from Bernard, Peter Cluniacensis, and from the Madgeburg Centuries,* which refute and condemn this supposed error of the ancient Waldenses, namely, that they should have believed in infant baptism." Bapt. Hist, p. 736. AN ACCOUNT OF THOSE WHO SUFFERED IN THE THIRTEENTH CENTURY. SUMMARY OF THE MARTYRS IN THE THIRTEENTH CENTURY. [The way and entrance to the martyrs of this century is through the valleys of Albi and throughout France, England, and other countries, where the pious witnesses of Jesus laid down their lives for the evangelical truth. From the year 1209 throughout this century, crusades are preached in the name of the Pope; which were the cause of the destruction of thousands of Albigenses, who lived quietly and peaceably un- der certain papistic authorities; for certain reasons, however, we have not finished this account. Remarks with eight reasons unanimously indi- cating the non-resistant principles of the true Al- bigenses; nevertheless, for important reasons, we have placed the account of their martyrdom for the most part in a marginal note, for the years 12 10 and 1211. One hundred and eighty persons called Albi- genses, burnt without the castle Minerve, A. D. 1210. Sixty of those people end their lives by fire, for their faith, at Casser, about A. D. 1211. About one hundred persons, who confessed the same doctrine, burnt alive in a tower as Cassas, about the close of A. D. 121 1. * The following words are obscure in the author; hence we experienced difficulty in translating them. — Van. Braght. Fifty of their fellow-believers likewise lose their lives by fire, at Chastelnau d'Ari, about the close of A. D. 1211. Over four hundred persons, who professed the same profession, though called Induti, at Lavaur, or Vaurum, rather suffer themselves to be burnt to death by the terrible flames than accept the Roman faith. ACCOUNT PROPER OF THE HOLY MARTYRS. Great persecutions of the believers, A. D.1206. A man, at London, in England, burnt alive for the faith of the Waldenses, A. D. 1210; and twenty- four persons at Paris, in France, likewise put to death by fire, for the same religion. In the year 12 12, about one hundred persons called Waldenses, are put to death by fire at Stras- burg; thirty-nine at Bingen, and eighteen at Mentz. Account of a cruel inquisition, A. D. 12 14, over the doctrine of the Waldenses; Conrad of Marpurg, the chief inquisitor, and his mode of examination with red-hot iron, as well as with hot and cold water; also, the oath which the inquisitors in the bishopric of Utrecht were wont to put to those who were then called heretics, about A. D. 121 5. About eighty persons called Waldenses, burnt for the faith, at Strasburg; also some Christians at Toulouse, about A. D. 121 5. Gerard de la Motte, a deacon of the Christians called Albi-Waldenses, with some of his fellow-be- lievers, sacrificed by fire, at Borriens, A. D. 1227. Several papal statutes and ordinances against the Waldenses, related for the year 1229. Severe persecution, through the Inquisition,, in Germany, where very many Waldenses are burnt for the faith, A. D. 1230. Three decrees of Emperor Frederick II. are suc- cessively described, for the year 1230; another -se- vere persecution of the Anabaptistic Waldenses, in Germany, A. D. 1231. Nineteen persons of the same profession, burnt in the bishopric of Toulouse, A. D. 1232; also, two hundred and twenty-four in a place near Toulouse, A. D. 1243; a rigorous inquisition in the aforesaid bishopric, A. D. 1251, which was carried also into the following year. Decree of Pope Urban III. against the Waldenses and Albigenses in Lombardy and about Genoa, A. D. 1262; great persecutions, about A. D. 1280, 1283, 1284. Gerard Sagarellus burnt at Parma, A. D. 1285; Herman, Andrew, and Guillemette [Wilhelmina], exhumed, A. D. 1299. Conclusion.] The valleys of Albi, the region around Toulouse, yea, all France, England, and other kingdoms, fur- nish us, during this century, many martyrs, who, though, they, with reference to the severity of their tortures, according to the flesh, were pitiable and most miserable, suffered nevertheless with good cheer, yea, with joy, in consideration of their sure hope and unshaken confidence in the Lord, as being their shield and exceeding great reward. * MARTYRS MIRROR. 293 As regards the persecutions that occurred in this century, against the Waldenses and Albigenses, they by far surpass all other persecutions of which we read in the preceding centuries; for it seemed now as if the very furies of hell, so to speak, had broken loose, to destroy all believers, yea, almost the whole earth. In the years 1209 — 12, 1225, 1234, yea, through- out the entire thirteenth century, crusades, or so- called holy, voluntary preparations of war were preached, by order of the Pope, for the extermina- tion of the Waldenses and Albigenses, all over the world, but more particularly in the kingdom of France. These crusades consisted in great armies of Ro- man Catholics, who voluntarily enlisted in this so- called holy warfare; each distinguished by a white cross on his breast, or one of white cloth sewed on his garment ; on account of which crosses these armies were called Crusades. But that they might acquit themselves the more courageously and intrepidly, in exterminating the Albigenses and Waldenses, yea, that they might suffer none of them to remain alive, but kill them by fire, sword, gallows, and other means, the Pope most solemnly promised to all who by so doing should meet death, or fall by the weapons of the princes seeking to protect the Albigenses and Wal- denses, full remission of all their past sins, yea, that they should straightway go to heaven. This had the effect, that countless multitudes flocked together, as it were, to the honor of God, and for the extirpation of the so-called heresies, in order to obtain forgiveness of sins, and thus dying find salvation; and having, under certain chieftains, been formed into armies they marched forth and engaged alone in murdering, burning, desolating and tyrannizing among the Waldenses and Albi- genses, sparing not even the infant in the cradle. It is impossible to relate how great a multitude of these innocent people perished, and under what severe torments, simply on account of their true faith. REMARKS IN REGARD TO THE DISTINCTION OF THE PEOPLE CALLED ALBIGENSES OR WALDENSES. I deem it necessary here, to insert a caution, which I desire that it be borne in mind wherever the Albigenses and Waldenses (who are introduced as witnesses of our faith) are spoken of, namely, that we here speak only of such people as, besides the confession of their and our most holy faith re- specting the points necessary to salvation, were opposed to war, and willingly and patiently, as de- fenseless sheep of Christ appointed for the slaughter, entered the path of death through manifold tor- ments inflicted upon them by the enemies of the faith, to the glory of God, the edification of their neighbor, and the salvation of their own souls. It is true, that in ancient histories mention is made of people who, though improperly, were called Waldenses or Albigenses, who resisted, yea slew their enemies; but of such we do not speak here, indeed, all of whom there is reason so to think, we would positively pass by.* It must also be observed here, that the princes who had taken the defenseless Albigenses and Wal- denses under their protection, and even their sol- diers, were sometimes (through sheer ignorance) called Albigenses or Waldenses, simply because they protected them. However, of these we do not here speak, but only of those who, according to their confession, lived peaceably and meekly under their protection. That many of them dwelt, as defenseless sheep, under the government of such princes, and that on this account war was sometimes waged by their enemies against these princes, so that one had to suffer with the other, is evident from the accounts of the ancients; however, we have, to the utmost of our ability, distinguished them ; so that as far as we know, not one of those whom we have mentioned as martyrs, had any part or lot with revenge, much less with war. In addition to this, I will briefly adduce from an- cient writers, for the benefit of the truth-seeking reader, several arguments, showing that the Wal- denses and Albigenses dwelt defenselessly and in all quiet under the protection of their magistracies; and that in consequence of this, said magistrates were also called Waldenses and Albigenses, and war waged against them ; who, when they resisted, were the cause that it was said that the Albigenses or Waldenses had resisted, yea, actually fought. First Argument. — Abraham Mellinus, from Inno- cent III. , epist. 84, states : That the Pope, through letters, as well as legates, gave orders, throughout France, to the ecclesiastics as well as the seculars, to exterminate the Albigenses; however, Raymond, count of Toulouse had already taken upon him to defend the Albigenses. For this reason Pope Inno- cent wrote to the Archbishop of Narbonne, and to other bishops, abbots, and prelates, and among these especially to Radulph, canon of Narbonne, and also to the abbots of the great valley, and of Cisteaux, that they should speak to the count and persuade him to persecute the heretics (that is, the Albigenses) ; but, if he should reject their counsel, that they should excommunicate him; both of which took place. Second book, fol. 449, col. 1. Second' Argument. — Chassanion states : That shortly after the departure of the count of Toulouse and the King of Aragon, the abbot of Cisteaux, first legate of the Pope, sent the bishop of Toulouse in France, to preach the crusade against Count Ray- mond, and to instigate the whole world against him and his country, saying that he rebelled against the (Roman Catholic) church, and protected all the heretics (namely, the Albigenses) that were within his territory. Chassan. Hist., lib. 3, cap. 10. Third Argument. — The legate of the Pope sum- moned Raymond, count of Toulouse, to Aries, in- dicating that his case (namely, his protecting the Albigenses) would be considered there. When he * In those times there was a sect sometimes, though improp- erly, called Albigenses. Their proper name, however, wzsSuptuarii or Rouiiers ; that is, desolators or rioters, because they made resist- ance. See 2d book of the Persecutions, fol. 460, col. 4. But of such we have purposely avoided to speak, as they do not belong here. 294 MARTYRS MIRROR. came, several articles by which he was to be gov- erned were laid before him; one of which was: That he should expel from his territories all the heretics (namely, the Waldenses, who lived quietly and peaceably under him), together with their adher- ents, friends, and kindred. Also: That he should deliver up into the hands of the Legate, and Count Montfort, all those whom they should name to him (namely, those who professed the same belief), that they might do with them according to their pleas- ure; and this within one year. C/iassan., Hist. Alb., lib. 3, cap. 9, io. A. Mell., fol. 455, col. 1. Foitrth Argument. — Robert of Auxerre concludes his Year-book with the papal excommunication against Raymond, count of Toulouse, whose terri- tory was given as a prey to all who wished : because he was found (says the writer) to extend favor and assistance to the heretics (the Albigenses and Wal- denses), and was, therefore, declared a renegade of the faith and an open enemy of the (Roman) church. Chron. Altiss., A. D. 1211, Deceased A. D. 1212. Who does not see that this Count was excom- municated simply because he permitted these so- called heretics, termed Albigenses and Waldenses, to live under him? on account of which his whole territory was given for a prey. Fifth Argument. — In the year 121 2 the city of Penne, or Pene, in the territory of Aix la Chapelle, was besieged by the count of Montfort; but before the enemy arrived, the Governor burnt the suburb, and retreated with his people into the citadel. Fi- nally the city was taken, and seventy soldiers who were in it (the writer says) were hanged; but all the rest (namely, the defenseless) that maintained the error of the Albigenses, were burnt. Thuan. Hist. , lib. 6, A. D. 1550. Forte ex Vi?icentio BelloVacensi and Petro Sam. From this also it certainly is more than evident that the Albigenses lived quietly under their magis- trates, and offered no resistance to the enemies; hence they were not hanged, like the conquered soldiers, but burnt as heretics. Sixth Argument. — "Thus the Count of Mont- fort," writes Paul Emilius, "scoured the whole country, and brought all the cities and castles, especially in Agenois and Rouergue, under his power. Not because they all held an ungodly doc- trine (that is, were Albigenses), but in order that they might not be able to protect or assist the un- godly," that is, the heretics, as they called them. Hist. Gal, lib. 6, in Phill, Atig. 2. Here it is also evident beyond contradiction, that the Albigenses who lived under those magistrates, did not only carry no arms, but also held a belief entirely different from that of their authorities; for, otherwise they would have called both by the same name, that is, ungodly, but as it is, only the Albi- genses are called ungodly, while of the magistrates it is stated, that they did not hold this doctrine; although sometimes the magistrates and the sub- jects were called by the same name, as has been said. Seventh Argument.— -This is still more confirmed by the words with which the Dominican friars in those times were accustomed to conclude their sermons, saying: "Behold, here ye can perceive, most beloved, how great the wickedness of the heretics (the Albigenses) is, yea, what is still more, they have accepted the protection of the secular lords." Vinbert. Burgund. Serm., part 2, Serm. 64. From this, and similar passages which we might adduce, it is sufficiently evident that not the Albi- genses or Waldenses, but the magistrates under whom they lived, had recourse to arms and carried on war; hence, they do wrong, who confound the Albigenses with their magistrates, and lay, whether through ignorance or on purpose, what their magis- trates did, to the charge of the Albigenses. Their own confession has already been given; in which they confess: That they follow the example of Christ, who exercised no temporal jurisdiction or dominion. Eighth Argument. — But, for still further proof of said matter, we will add the following, contained in the Introduction to tlie Martyrs Mirror, edition 1631, p. 50, col. 1: 'A. D., there existed in Toulouse in France, the Albigenses, so called because they arose principally in the province of Albi; otherwise they were of the same doctrine and belief as the former (the Waldenses); hence it is presumable, that they were one people notwith- standing that they are called by different names. ' ' "Baronius writes that their belief, among other things, was: That infant baptism was not necessary to salvation; that an unworthy, sinful priest could not administer the sacrament; that no one might become a bishop, who was not blameless; that no churches ought to be erected to the honor of God or the saints; that confession (of sins) could be made to any one; that it was not lawful to swear any oath, etc. ; all of which things they said could be found in the New Testament, to which alone they held." From Baron., A. D. 1176, num. 1, 2, 3. Continuing, we find, in the aforementioned Intro- duction {same page, col. 2), respecting their views against war, and in refutation of those who impute this to them, the following words : "For this reason we must also consider, that when we read here of the wars waged against them, and the resistance which they offered, this .... is to be understood of the princes and magistrates who took them under their protection; as the King of Aragon, the count of Toulouse, the count of Foix, and others; further, of those who were employed under the authority of the aforementioned persons; but it is neither proba- ble nor reasonable, that such people should be counted among them, who, according to Baronius, regulated their conduct only by the New Testament, which they observed so strictly, that they would not even swear an oath, which is much less than to engage in war." This is confirmed by what Baronius says, namely, that war was waged by the Pope and his adherents, against the aforesaid princes, for the reason that the latter would not persecute the Albigenses, and expel them from their territory ; but when this was done, after the said princes had been brought into sub- jection, the Albigenses, he writes, soon became ex- tinct. Bar., A. L>. 1210, num. 3, and 1228, num. 3. This could not have been the case if so numerous a people had opposed their persecutors with force of arms. ^Introduction, page 51, col. 1. MARTYRS MIRROR. 295 DEMONSTRATION OF A PLAIN DISTINCTION BE- TWEEN THE ALBIGENSES AND THEIR MAGIS- TRATES AND FELLOW-CITIZENS. The last-mentioned writer, proceeding to the vio- lence and vexation suffered by the Albigenses from the papists — ecclesiastics as well as seculars, makes mention of Raymond, count of Toulouse, and of the count of Turenne, saying: That they went to Peter, the cardinal and legate of the Pope, in order that they should kill or slay the heretics (the Albi- genses), if the latter should not be converted to the Roman church through the cardinals' preaching. Having arrived at Toulouse, they made the citizens swear an oath that they would name all the Albi- genses they knew. Many of them were now be- trayed, and among these, also Peter Moranus, one of their principal men. When he was examined, he freely confessed his faith ; and was instantly con- demned as a heretic, and all his property confis- cated. Introduction, p. 51, col. 1, 2, from Baron., A. D. 1 178, num. 2. Note. — From the aforementioned eight argu- ments, but especially from this last demonstration, it appears incontrovertibly, that a great distinction must be made, between the Albigenses and their magistrates, as well as the citizens among whom they lived in the cities; so that whenever resistance, war or conflict are spoken of, in which the inhabi- tants of this or that city or place engaged, it is to be understood throughout of the magistrates and their soldiers, who guarded said cities or places, as also, of the common citizens; but not of the true Albi- genses, since these, in accordance with their faith, as has already been sufficiently stated, exercised no revenge or resistance against any one, but lived peaceably under their magistrates; to whom they also, as was proper, paid their taxes. However, that we may not give offense to our fellow-believers, if any should entertain a different opinion in regard to this matter, although it has been sufficiently explained by us, we shall adduce the principal confessors who suffered in the besieged cities for the doctrine of the Albigensian religion, not as infallible witnesses, but as incidental matters; which the kind reader will please regard as having been done by us from no other motive than Chris- tian prudence. ONE HUNDRED AND EIGHTY PERSONS CALLED ALBIGENSES, BURNT WITHOUT THE CASTLE MINERVE. In the year of our Lord 12 10, a large sacrifice of believers, called Perfecti or Albigenses took place near the castle Minerve; so that at one time about one hundred and eighty persons, men as well as women, who, forsaking the Roman antichrist, de- sired to adhere steadfastly to Jesus Christ and his divine truth, were publicly burnt; these, having commended their souls to God, are now waiting for the crown and reward of the faithful. As to the manner in which this occurred, different papistic writers give this account: That the Pope of Rome caused a second crusade or campaign to be preached, in order to annihilate with might and main the Albigenses wherever they might be con- cealed; promising forgiveness of sins, yea, eternal salvation to all who in this campaign should well acquit themselves in murdering and burning the Waldenses. In the meantime there were in the castle of Mi- nerve very many Albigenses called Perfecti {perfect ones), who resided under the lord of the castle, and were protected by him. This castle, situated on a high rock, was besieged by the legate of the Pope, and so hard pressed, that the lord of the same was finally, through lack oi water, compelled to surrender. The legate com- manded that all who would not unite with the Roman church, should be put to death. Those within, however, (namely, the defenseless Albigenses) said : ' ' We do not wish to forsake our faith; we reject your Roman faith; your labor is vain, for neither death nor life shall cause us to depart from our faith." Such was the answer and resolution of the men, who were all assembled to- gether in one house. The women, who were in an- other house, were found by the abbot so courageous and undaunted that with all his fine words he could make no impression upon them. The count of Montfort then caused them all (namely, these confessors) to come out of the castle, the men as well as the women, and having ordered a large fire to be kindled, he had them all cast into it, to the number of one hundred and forty; all of whom were burnt alive, except three women, who, having apostatized through weakness, escaped the fire. All the others that were in the castle (namely, the lord with his servants and soldiers, who had guarded the castle), complied with the will of the papal legate. Peter Sarnensis, speaking of these people that were put to death, says, that these hundred and forty martyrs were of the Albigenses called Perfecti ; and adds, that they would rather be burned alive, than unite with the Roman church. In Hist. Albi- gens. Also, Joh. Chassan., Hist. Albig., lib. 3, cap. 7, ex Hist. Languedoc. From the account of Robert of Auxerre, a strong papist, who wrote at that time, and, it seems, was an eye-witness of the steadfast death of these people, it appears, that about forty more than the preceding writers have stated were burned; which might well be the case, namely, that the former first, and the latter afterwards, confessed themselves to be of the same faith, and thus were punished alike with death. He writes as follows: "In A. D. 12 10 a great expe- dition was undertaken by our bishops, as well as by the lords and princes of the realm, and by the common people. This expedition was a very noted one, and was undertaken from pure devotion, or by vow; partly through the zeal of faith enkindled in the hearts of the believers (so he calls the papists), against the destroyers of the faith (thus he calls the true Albigenses), and partly, in order to merit the forgiveness of sins, promised by the apostolical see (the Pope of Rome) ; hence they marched with their 296 MARTYRS MIRROR. assembled army before the castle of Minerve, which was a very strong place. " At last the besieged offered to surrender; but when it was proclaimed to all, that those who would turn from their heresy, should be left free and unmo- lested, about one hundred and eighty were found (namely, Albigenses) who rather suffered themselves to be burnt alive, than desist from their heretical wickedness (thus he calls their true faith). Those who witnessed this, he writes, were as- tonished at the inexorable obstinacy of these miser- able people, who would not listen to any salutary admonitions (thus he calls the fables of the papists), because their reason was smitten, and thus they voluntarily hastened to the punishment of death. Rob. Aux. Chronol. Altiss., A. D. 1210, compared with A. Mell., 2d book, fol. 454, col. 2. SIXTY PERSONS CALLED ALBIGENSES, BURNT FOR THE FAITH, AT CASSER. In the year 121 1, or a little before, when the count of Montfort, by order of the Pope, was exer- cising great tyranny for the purpose of exterminat- ing the Albigenses, he learned, through an informer, or in some other way, that in a place called Casser, there resided many of these people, under the pro- tection of the lord of said place. He therefore went to lay siege to it; but those within (namely, the garrison), seeing that they would not be able to hold out long, notwithstanding the place was toler- ably strong otherwise, capitulated, with this agree- ment, that they would deliver into the hands of the enemy, those called heretics (or Albigenses); these the bishops sought to persuade to renounce their faith, but they could not prevail upon them in the least; in consequence of which sixty persons were burnt for the sake of that religion. Chass. Hist., Albig., lib. 3, compared with A. M. Hist.,fol. 456, col. 4. ABOUT ONE HUNDRED PERSONS CALLED ALBI- GENSES, OR HERETICS, BURNT FOR THE FAITH, IN A TOWER AT CASSAS. About the close of the year 121 1, it is recorded, the legate of the Pope, having gone forth utterly to extirpate all those that professed the confession of the abovementioned Albigenses, was apprised, that over eighty, but according to others, about a hun- dred of that sect or heresy, as it was called , were concealed on, or in, a tower at Cassas. They had been sent thither by those of Rogueville (who, it seems, were not willing that any of these defense- less people should remain among them), that they might save their lives, until this blood-thirsty man should have passed by. Having learned this, the legate very easily surprised, captured and demol- ished this tower, and caused all those that were in it — like sheep for the slaughter in the fold, who would not abandon their faith, to be burned alive as heretics. Chass., lib. 3, cap. 15. Also, A. Mell., 2d book, fol. 457, col. 1. FIFTY PERSONS CALLED ALBIGENSES, BURNT FOR THE FAITH, AT CHASTELNAU D'ARI, AT THE CLOSE OF THE YEAR 121 1. This fire of the papal legate continued, like a thunder-bolt, to burn and scorch among the de- fenseless flock of Christ, called Albigenses, or her- etics, who had concealed themselves here and there, wherever they thought they might be secure. In the mean time, there were fifty of these people at Chastelnau;d'Ari, shut up and closely besieged, together with all that were in that place, by the count of Montfort, the commander-in-chief of the papal legate. Finally, the place having been taken, all these persons, as they would not depart from their faith, were burnt alive, and thus, having com- mended their souls unto God, they gave their bodies for a burnt sacrifice. Chassanion writes, that when the Count of Mont- fort had taken the city of Chastelnau d'Ari, fifty persons were found in it, who would rather be burnt alive than return to the papistic religion. Compare Chassau., lib. 3, cap. 16, with A. Mell., 2d book, fol. 457, col. 1. OVER FOUR HUNDRED PERSONS CALLED INDUTI, OR ALBIGENSES, BURNT FOR THEIR FAITH, AT LAVAUR, OR VAURUM, A. D. 121 1. Previously we stated, that the Albigenses, whose confession we showed to be good and Scriptural, were called by various names. Besides those names already explained, they were also called Induti, or Vestiti, that is, the clothed, or covered, either be- cause they had to cover or conceal themselves on account of persecution, or for some other reason. This, at least, is certain, that they are compared by Mellinus, 2d book, page 443, col. 3, to the Albi- genses, called Perfecti ; who were also styled, as he shows, Boni homines, that is, good men, because they, as it seems, were good and upright in their walk. Very many of these good, upright, and not less believing people, were burnt for the faith, as heretics, suffering it innocently and patiently, in the city of Lavaur, also called Vaurum, about the year 1211. Their number, according to ancient chronicles, amounted to over four hundred. Nicholas Bertrand quotes the following from the papistic chronicle of William de Podio Laurentii : "Simon, count of Montfort, hastened with the Lord's (the Roman Pope's) army, to lay siege to the fortress or city, of Vaurum, which Amerius, lord of Montreal and Laurack, brother of the lady Ger- alda, had undertaken to defend for her sake. Within there was no small number of those heretics called Induti, who did not always reside there, but had congregated at that time from distant countries. ' ' "The army of God, therefore," he writes, (namely, the army of the Pope) ' ' encompassed the fortress, or city, and gave the besieged no rest night and day. Those within perceiving, surrendered un- conditionally to the beleaguers." He then goes on to relate how they dealt with those who had guarded the city, or fortress, and MARTYRS MIRROR. 297 coming then to the abovementioned people who, to live according to their faith, had resided quietly and peaceably among the other inhabitants, he says: ' ' The heretics called Induti, that is, clothed, about three hundred, others write, over four hundred, he caused to be burned alive. Nich. Bertrand de Gest. Tholosan. , fol. 27 . The lives of the common people, however, were spared upon certain conditions. A large fire was made of wood, says Robert Altis- siodorensis, and the choice was given to all, either to turn from their errors (so he speaks, after the man- ner oi the papists), or to be burnt alive; whereupon a great number, over four hundred, as stated, were found who were so obstinate in their error (as he calls their true faith) that they would rather be burnt than confess the Roman Catholic faith. Chro- nol., page 106. Also A. MelL, 2d book, fol. 456, col. 2, 3. Commencement Proper of the History of the Martyrs of this Century. great persecution of the believers, in THE YEAR 1206. In the year 1206, it is recorded, that Pope Inno- cent III. exercised great cruelty against the follow- ers of the doctrine of Peter Bruis and Henry of Toulouse, who, among other things, rejected infant baptism, the mass, and transubstantiation, as has already been stated. The manner, however, in which this cruelty was manifested toward them, is not ex- pressed. P.J. Twisck, Chron. , page 523, col. 1. Undoubtedly, the Pope then caused to be carried out what he had threatened, A. D. 1198, in his three letters, against the Waldenses and others that were called heretics, namely: That they should be spoiled of their goods, expelled from the country, and the material sword of the princes used against them. In regard to said three letters and threats, see A. MelL, 2d book, fol! 444, col. 2, 3, and fol. 445, col. 1. A MAN BURNT ALIVE, AT LONDON, IN ENGLAND, FOR THE FAITH OF THE WALDENSES, A. D. 1 2 IO. In various ancient histories we read, that not only in France and Germany, but also in England, the doctrine of the Albi- Waldenses * obtained a foothold, so that in said Island, especially at Lon- don, numbers were found, who made this profession, to the great detriment of the Roman religion. On this account, the popish clergy, unable to brook this, became filled with great bitterness against them, so that they, it seems, determined to punish one of them in such an exemplary manner, that it would deter the rest, and cause them to leave the country, or at least, to desist from confessing and speaking otherwise than those of the Roman Catholic church. * Albigenses, says the writer; however they were of the profes- sion of the Waldenses; but because of their origin from the province of Albi, they were called Albigeuses. Thereupon they apprehended one of their num- ber, whose name we have not been able to learn because they, afterwards perhaps, were ashamed of the deed , and in order to give their design some semblance [of justice], they charged him with having reviled the clergy, and that he, consequently, was not fit to live, but deserved to die an ignominious and miserable death. He was accordingly burnt alive, A. D. 12 10. Concerning this, Balaeus writes, from the Chroni- cle of London : That the Albigenses in England (according to the Papists) reviled the clergy, and that in consequence thereof a man was burnt alive by them, at London, A. D. 1210. Cent. 3, Script. Britt. , in Append, ad Gnalterum Horganium, page 258, compared with A. MelL Hist., fol. 455, col. 4. P. J. Twisck, having given some account of many Waldensian martyrs at Strasburg, for the year 12 10, proceeds thus: "The Chronicle of London states, that also in England a great number, namely, of Wal- denses, or, as has been stated, Albigenses, who were of the same faith, were found, and that one of them was burnt at London. Chron., page 526, col. 1. Note. — P. J. Twisck, after relating said matter concerning the Albigensian martyr, at London, adds: "A. D. 12 10. In the city of Narbonne one hundred and thirty persons were put to death by the priests, because they reproved the great abuses and idolatry of the popes. In the same year there were also killed at Paris, in France, twenty-four martyrs and witnesses of the truth, because they would not consent to the false doctrine of anti- christ." Chron., p. 526, from Guil. Mend. Tijdt- thresoor, fol. 800. Hist, der Mart. Adri. , fol. 39. Chron. Zeg.,fol. 299. Henr., Box. fol. 23. TWENTY-FOUR PERSONS BURNT ALIVE FOR THE BELIEF OF THE WALDENSES, AT PARIS, A. D. 1 2IO. Christian Massaeus, having noticed the case of a great company of martyrs who, having been found in the castle Minerve, were all burnt alive as her- etics, adds this account : " At that time, namely, A. D. 1 2 10, also at Paris, twenty-four who were of the same obstinacy (thus he, after the manner of the papists, calls the steadfastness of these people), were burnt alive." Christ. Mass. Chron., lib. 17, A. D. 1 2 10, compared with the large Christen Martelarcrs- boeck, edit. 16 19, fol. 455, col, 4. The writer, after the manner of the papists, calls these people heretics, and their steadfast faith obsti- nacy; but how can anything good proceed from the mouth of the wicked ? However, this must not of- fend us, since not only these, but even the ancient holy prophets, apostles, and servants of God, were stigmatized with many approbrious names, yea, titles of the devil, by evil worldly men. 298 MARTYRS MIRROR. -about one hundred persons called wal- denses, burnt for the faith, at stras- burg; thirty-nine at bingen; and eighteen at mentz, a. d. 1212. A. D. 1 21 2, the true doctrine of the Gospel began to manifest itself to a great extent in Alsace, among the Waldenses, who were one people and of the same faith with the Albigenses. But the prince of dark- ness, unable to endure this great light, exerted every means to extinguish it, so that in said year, in Strasburg alone, about a hundred persons, men as well as women, were burnt alive on the same day, for this confession, by the servants of antichrist, partic- ularly through the bishop of that city. Concerning this, the papistic writer H. Mutius writes: "A. D. 1212 a heresy arose in Alsace, by which noble and ignoble were led astray. They maintained that it was lawful to eat flesh every day throughout the whole year, and that there is as much excess in the immoderate eating of fish, as of any kind of flesh." Again: " That they do very wrong who forbid marriage; since God has created all things, and everything may be used in a holy manner, with thanksgiving."*' "This, their opinion," he writes, "they main- tained very firmly, and many believed them. More- over, they did not hesitate (hear how the papists speak), to revile the most holy lord, the Pope, be- cause he prohibited ecclesiastical persons from marrying, and bade them abstain on certain for- bidden days from some kinds of food. The Pope of Rome therefore commanded that these people should be made away with and put to death. Hence, about a hundred were burnt together on the same day, by the bishop of Strasburg. H. Mid. , Chron. lib. 19. Bruschius, in his history of the Monasteries of Germany, relates, that at the same time, thirty-five, or, as others read, thirty-nine persons, inhabitants of Mentz, were brought to Bingen, and there burnt alive for the doctrine of the Waldenses; and at an- other time, by the same bishop of Mentz, eighteen others for the same confession. Also A. Mell., 2d book, fol. 457, col. 3; also P. J. Twisck, Chron., p. 526, col. 1, from Guil. Merulae Tijdt-thresoor, fol. 800. CRUEL MODE OF INQUISITION OVER THE DOCTRINE OF THE WALDENSES, OR OF THOSE CALLED HERETICS, A. D., 1214. In the year 12 14, Conrad of Marpurg, a Dominican friar, was appointed by Pope Innocent III., grand inquisitor of the faith over all Germany, and sent by him closely to search out and examine such as were said to have strayed from the faith of the Roman church. This commission he carried out with such cruelty for full nineteen years, that an incredible number of persons, declared heretics by him, were put to death, partly by fire and partly with the sword. * What the Waldenses held with regard to infant baptism, the mass, and transubstantiation, has been previously shown. Trithemius speaks of the manner of this inqui- sition, saying : ' ' That this inquisitor, Conrad of Marpurg, used to try the heretics (the true Chris- tians), by giving them a red-hot iron into their hands, and to deliver all those that were burnt by it as heretics unto the secular judge, to be sentenced to the fire." Hence it came that only very few escaped, but that all who were once accused and brought to him for examination were, without mercy, con- demned by him as heretics to be burned. "There were some," he writes, "who held that he condemned very many innocent persons, because the red-hot iron, finding none without sin, although they otherwise had never been tainted with any heresy, burned almost every one that took it." Trithem. Chron. Hirsaug., A. D., 12 14 and 1215. Also A. Mell., 2d book, fol. 459, col. 3; also fol. 466, col. 4. THE PRECEDING INQUISITION CONTINUED. This was the most cruel and dreadful time which one could live to see; for this entire infernal in- quisition, which was carried on with red-hot iron and other intolerable means, had penetrated even into the Netherlands, so that there, not less than in Germany, this tyranny was carried on in the same manner, and even worse. , I cannot forbear here to inform you, though with a terrified and shuddering heart, of what I have found with respect to this matter, in a certain ac- count which has just fallen into my hands, as it were, for this occasion. Marcus Zueris van Box- horn, author of the Nederlandtsch Historien, in his first book, p. 23, printed A. D., 1649, at Ley- den, and dedicated to the H. M. Lords States, gives the following account with reference to it : The trial by red-hot iron. — If a person charged with holding sentiments contrary to the doctrine of the Roman church, from fear of a cruel death, denied it, the accused was delivered into the hands and custody of a priest, who was to find out the truth. Before making the trial, then commonly called the ordeal, they together spent three days os- tensibly in fasting and prayer. This done, they went together to the church, where the priest, in his sacerdotal attire, placed himself in front of the altar, upon which he laid a piece of iron, first chanting the song of the three children in the fiery furnace : "Praise the Lord, all his works," etc., and then pronouncing a blessing over the altar, and the fire in which the iron was to be laid. The iron, while heat- ing on the coals, was repeatedly sprinkled with holy water, and in the mean time mass was read. When the priest took the wafer into his hand, he adjured the accused, praying meanwhile (ostensibly) to God that by his righteousness he would discover the truth of the matter, using among others these words : The priest's prayer over the red-hot iron. — ' ' ' Lord God ! we pray thee that thou wouldst clearly manifest the truth in this thy servant; thou, O God, who hast in former times done great and wonderful signs by fire, among thy people; who didst deliver Abraham, thy son, from the fire of the MARTYRS MIRROR. 299 Chaldeans, by which many perished; who didst pre- serve Lot, thy servant, when Sodom and Gomorrah were justly laid in the ashes by the fire; who, in the sending of the Holy Ghost by the light of fiery and flaming tongues, didst separate the believers from the unbelievers; grant us the grace, while we make this trial, that through this red-hot fire we may dis- cover the truth. If this, thy servant, who is now be- ing tried, is guilty, let his hand be seared and burnt by the fire. But if, on the contrary, he is innocent, let him not be hurt by the fire. Lord God, to whom all secrets are known, however hid they are, fulfill, by thy goodness, the expectation of our confidence and faith, while we make this examination; that the innocent may be acquitted; but the guilty detected and punished.' ' ' When the priest had uttered this prayer, ' ' writes M. S. Boxhorn, p. 24, "he again sprinkled the red- hot iron with holy water, and pronounced this bless- ing over it : ' The blessing of God the Father, and God the Son, and God the Holy Spirit, come down upon this iron, that by it we may be enabled to pronounce a true judgment.' " How the iron was given into the hand of the accused. — This having been said, the flaming iron was given into the hand of the accused, who had to carry it nine paces. The hand was then closely wrapped up with cloth by the priest, and sealed, for three days, at the end of which it was in- spected. If it was wounded, the accused was judged to be guilty; if not, he was acquitted. O, cruel inquisition! by which not only men, but even God was tried and tempted to the utmost. "Thou shalt not," says Christ, "tempt the Lord thy God." Matt. 4:7. Another examination, by hot water. — Sometimes also a kettle with hot, boiling water was used, into which the accused had to thrust his hand up to the elbow, in order to ascertain his guilt or innocence. This procedure was called Ketel-vang, in the ancient Netherlands, and particularly in the Friesian statutes and laws. The trial by cold water. — Likewise, and for the same purpose, the cold and consecrated water of the canals or rivers was used. The accused were cast into it, and from the sinking or floating of their bodies, the righteousness or unrighteousness of their case was judged. This mode was carried out in the following manner at that time : A priest, one of the judges, went with the accused, and a great train of others, to a deep canal, ditch, or river, near by; and standing on the shore or brink, he adjured the water with these words : "I adjure thee, O water." However, first he gave the accused a cup of holy water to drink, saying : ' ' This holy water be for a test to thee this day. ' ' Turning then to the water, he exclaimed : " I adjure thee, O water, in the name, etc. , who created thee in the beginning, and would have thee serve to meet the necessities of man, and be separated from the waters above." He then adjured the water again in the name of Christ, and then in the name of the Holy Ghost, and finally in the name of the Holy Trinity; and this, with such hard, stern and severe words that I am shocked, and afraid in my very soul to repeat them. "Thereupon followed," writes M. S. Boxhorn, "several additional solemn adjurations (these, how- ever, he does not relate), which, when the priest had finished, the accused was stripped stark-naked, and cast or driven into the water. If he sank, he was considered innocent; but if he floated, he was forthwith condemned and punished by fire, as being guilty." Page 26. If any one should desire to read a full .account as regards said papistic adjurations over the water, let him consult M. S. Boxhorn, Nederlandtsch Hist., 1st book, pp. 25, 26. THE MAKNER IN WHICH THESE TRIALS WERE COM- MENCED IN THE NETHERLANDS, ABOUT THE YEAR 1215. Before bringing persons to the trial with red-hot iron, hot or boiling water, or in cold rivers, which was called the severest or extremest examination, milder means were employed, especially in the Netherlands; however, with such intricacies, and so many snares, that an honest soul, that would act candidly, and without dissimulation, could not es- cape, but was in danger of losing his life. The above-mentioned Boxhorn, describing the manner of examination used at that time against the Vaudois, who also belonged to the Poor Men of Lyons, and were at that time one people with the Albigenses and Waldenses, but afterwards differed with them in various articles, relates : That the Dominicans, a certain order of monks, were at that time sent by the Pope here into the Netherlands, as inquisitors; who, in order to well execute their office as it were, had put in writing a certain mode of examination, which literally read as follows : Examination. — "When any one in the Nether- lands is brought before the judge, suspected and accused of heresy, he shall first be asked : Why are you apprehended? Does any one know of your imprisonment? Have vou not learned from any one the cause of your apprehension? If he say : I do not know; answer him : They say that you, se- duced by certain teachers who keep themselves con- cealed, have, to a considerable extent, departed from the Christian faith, as it is publicly taught in this country and elsewhere, throughout all Christen- dom. Let him answer as well or as much as he will, and let forthwith an oath be demanded and put to him, unless his youth does not admit of his swearing. Before he takes the oath, these words shall be spoken to him : See, you are to swear here, that. you will tell in all sincerity the truth as it is known to you, concerning yourself as well as others in regard to whom you will be questioned. If he re- fuses to swear,* he shall be suspected so much the more. "See well to it also, that he have no reason to say that he was compelled by threats or otherwise * From this it is quite evident that said people had an aversion to the swearing of oaths. But some one may say: This has refer- ence to adjuring their belief. To this it may be replied, that the oath demanded here did not aim at anything further than the telling of the truth, as the preceding words declare. 300 MARTYRS MIRROR. to swear; but if he is ready willingly to take the oath, present these words to him : The oath administered by the inquisitors, near the chapter-house of Utrecht, to those who at that time were called heretics. — "I, N. N. N., swear to God Almighty, my lord of Utrecht (or otherwise) and the lords present in his stead, that I will tell the pure truth, without fear, of all matters known to me, concerning which I shall be questioned here; not only in regard to myself, but also to others. So help me God and his holy mother, in my last hour." Box horn, Nederl. Hist., p. 15. In this manner the inquisitors proceeded, and then observed the following mode of examination, which it seems they had to employ as their funda- mental rule, against those who were called heretics : " If he is not known to you (says this rule) ques- tion him thus : What is your name? Where were you born? Who was your father? Again: How often have you confessed to the teachers of the heretics, who secretly circulate that they have come into the world in place of the apostles, to go from place to place, preaching the Gospel?* Again : ' ' How long have you resided here ? How old were you when you began to give audience to these heretics? When did you last confess to them ? For whom did you take them ? Do they also wear crowns [the tonsur] and the priestly garb? What penance did they impose on you ? Did they not charge you to say an Ave Maria? Did you be- lieve that it was in their power to forgive your sins? Who first directed you to these heretics? To how many heretics have you confessed ? What was the name of the first ? the second? the third? etc. ' ' Did your parents also hold this heretical belief? How often have you received the body of Christ? Have you also confessed to our priests? Have you also confessed to them, that you hold this heretical belief? Why did you not confess it? How often have you heard them teach? where first? in what houses, or places? in what room or chamber? by by day or at night? in the morning or evening? Who were there besides you? What did your teachers preach respecting purgatory? Is there a purgatory? How many times a day do you pray for the souls of your parents, friends, and benefactors? What alms have you given for them ? How many days have you fasted for them ? How many masses have you had read for them ? "Can you say the Ave Maria? Say it. Can you say any prayers to the saints? Do you believe, that the holy Mary, and other saints, are acquainted with our distresses, and that they are filled with compassion on this account, and pray for us? Who is the patron of your parish ? When is his day cele- brated ? Have you properly celebrated him ? What kind of a saint is it? Is it an angel? or a martyr? or a confessor? or an apostle? or a virgin? or a widow? What did you bring as an offering on their feast-day? Have you chosen for yourself a certain apostle? Who is your apostle? * It seems that these inquisitors thought that these people also observed auricular confession; which is a grave misapprehension, seeing their confession avowed the contrary. "What do you hold with regard to the worship of the holy cross? the nails? the crown of thorns? the spear? and the images of the saints? "Have you ever journeyed to Rome, to obtain forgiveness of your sins ? Have you sprinkled your- self with holy water? Have you tasted the conse- crated salt? Have you consecrated twigs and tapers in your house? Have you done this with a pure and upright heart, as do other Christians, who by your people are called Strangers? or have you done it merely for appearance' sake, so as not to be detected in your heresy? Tell the simple truth. ' ' Do you not believe that St. Martin has become a saint, and that his holy soul is now in the king- dom of heaven ? Will you drink in the name and to the remembrance of St. Martin ? Do you know any hymns to the honor of God, or his holy mother? and so forth. ' ' Say, finally : Will you desist with all your heart from your errors, and separate yourself from the heretics, and henceforth have no fellowship with them? If so, then swear thus : The second oath administered by the inquisitors to those who were at that time called heretics; which none of the true martyrs ever swore. — "I, N. N. N. , swear an oath, to God Almighty, my lord, bishop N. N., and the lords present in his stead, without any dissimulation, that henceforth I will go no more to the people that call themselves, etc., and will have fellowship neither with them nor with their leaders, teachers, etc. , as long as they remain here- tics. Moreover, I forswear (see what papistic tricks these are), all manner of unbelief that is contrary to the open faith taught and maintained everywhere in the holy Roman church and in Christendom. And that I will also submit to penance for my transgres- sions, when and as it shall, though in mercy, be imposed upon me. So truly help me God and his mother, in my last hour." Boxhorn,page 18. Con- cerning the examination, seepage 15 — 17. Note. — Who does not see, beloved reader, that these were snares from which the pious could not extricate themselves without losing their lives ? for it was certain that the Poor Men of Lyons, in those times, whether called Vaudois,* Waldenses, or Al- bigenses, did not swear at all; which, especially as regards the Waldenses and Albigenses, has been distinctly proved in our previous explanation. This, then, was the first snare which they could not escape. In the second place, by the form of that oath it was proposed to them, that they should forsake their entire religion, faith, and worship, and join themselves to the Roman church which they held to be worse than Babylon. How could this be done by them with a good conscience? In no wise. This snare, therefore, they could likewise not escape. What, then, had they to expect? Nothing less than certain death; yea, a cruel, ignominious, and ac- cursed death, though blessed for those who, remain- ing steadfast, suffered it. * That the very odious name Vaudois, was given the Poor Men of Lyons, need offend no one ; since Christ himself and his holy apostles were often called evil and opprobrious names, by their adversaries. MARTYRS MIRROR. 301 I will say nothing now of the cruel and horrible manner of inquisition, by red-hot iron, hot water, as also in open rivers;* which generally followed upon the examination just stated. What heathen or barbarians have ever acted thus? It is true, they put the pious witnesses of Jesus to death in a very painful manner; however, that was the end of it; and, besides, sometimes means remained by which it was possible to escape death, and yet keep the faith. And we nowhere read, that they ever had such a mode of inquisition over matters of faith; but the Romanists, who call themselves Christians, were not afraid or ashamed of it. Certainly, here one or the other, either the body or the soul, had to be sacrificed by the martyrs; for if they, would save the body, by forsaking the faith, which they, in their conscience, recognized as the genuine, yea, the only and eternal truth* they were in danger, yea, fully assured of losing their souls; on the other hand, if they sought to preserve their souls, by their good confession, and by for- saking the superstitions of popery, they had to lose their bodies, and this by the most cruel, horrible, and miserable death; which, according to the cus- tom at that time, was to be placed alive into the flames until death ensued. In this manner, very many, yea, almost a count- less number, of pious Christians, called Albigenses and Waldenses, perished in those times; who, con- strained by the love of Christ, to hold fast the confession of their faith, willingly exchanged this earthly for the heavenly; suffering here the taber- nacle of their body to be dissolved, in order to have a building with God, a house not made with hands, eternal in the heavens. 2 Cor. 5:1. We will now see, what persons perished for the faith, in that cruel inquisition, particularly under the test of red-hot iron, not in the Netherlands, but in Germany, where it first originated. ABOUT EIGHTY PERSONS CALLED WALDENSES, BURNT FOR THE FAITH, AT STRASBURG, Now, when the throne of antichrist began to suffer much detriment through the doctrine of the Wal- denses, and infant baptism, the swearing of oaths, the secular power and dominion, the authority of the Pope of Rome, the mass, purgatory, absolution or forgiveness of sins by the so-called clergy, pil- grimages, visitations of the holy sepulchres prayers, or sacrifices for the dead, and other things pertain- ing to popery, were opposed by them, they saying, that these things ought to have no place in the true church of Christ; it came to pass, A. D. 1215, that this cruel man, Conrad of Marpurg, of whom it was stated, for the year 12 14, that he had been sent into Germany, as grand inquisitor, by Pope Inno- cent III., apprehended over eighty persons, both men and women, who were called Waldenses and * For further information respecting the method of the inquis- itors, see our account of the martyrs for the year 1301, etc. made the same confession. They were also exam- ined, concerning their faith, in that horrible manner of which we have already spoken, namely, by tak- ing a red-hot iron into their bare hands; and having all of them endured it patiently, and remaining steadfast, they were finally condemned to be burnt alive as heretics ; which was done to them all on the same day, at Strasburg, in said year of their appre- hension, A. D. 1215. Of this the papistic writer Trithemius gives the following account: "At this time, namely A. D. 1 2 15, there were very many who were heretics se- cretly, men as well as women, who spread divers strange errors throughout all Germany, France, and Italy ; of whom great numbers were appre- hended and burnt alive. For in said year more than eighty were apprehended in Strasburg, at the same time, among whom but very few were found inno- cent; for if any of them denied the heresy,* Conrad of Marpurg, the Pope's inquisitor, would try them by giving them a red-hot iron into their hands, and deliver all those that were burnt by it, to the sec- ular judge, as heretics, to be sentenced to the fire." Trith. Chron. Hirsaug. Also, A. Mell., 2d book, fol. 459. C. Mellinus calls these martyrs Waldenses, fol. 457, col. 3; and their confession he has shown, fol. 446, col. 1, 2. SEVERAL CHRISTIANS BURNT FOR THE FAITH, AT TOULOUSE, A. D. 1215. About that time, Pope Innocent III. had advised Dominic, that by means of constant preaching and disputation he should wondrously execute the office of inquisition, which he had entrusted to him, namely, against the so-called heretics; and that he should reconcile to the Roman church those who should ostensibly become converted ; but should justly condemn such as remained refractory, that is, steadfast in their faith. Sixtus 5, in Diplom. instit. Festi S. Petri Mart. Dominic discharged his inquisitorial office so en- ergetically in the city of Toulouse, against the here- tics mentioned, that is the Christians called Wal- denses, that several who had been cast into prison, were, by his advice, delivered to the secular judge, to be burned. For, when in those times people could not be overcome by way of argument, with the word of God, they began to dispute with fire and sword against them ; and then it was an easy matter to conquer them, not in regard to the truth, but in regard to their bodies and lives. This was also the case with these pious people of Toulouse, who would rather lose their lives than forsake the truth; which they confirmed in the flames by their death, having commended their souls into the hands of God, in the year of our Lord 1215. The papist Theodoric, in his biography of Dom- inic, makes mention of these martyrs, saying : ' ' When he (Dominic) was preaching, at this time, * It is necessary here to understand that by the word heresy those people did not mean their orthodox faith; but all that could truly be called heresy ; and this they then disavowed ; whereby this inquisitor, (to all appearance) though he was ver}' crafty, was greatly misled. 302 MARTYRS MIRROR. in the parts of Toulouse, it happened that some heretics were apprehended in that city and were convicted by him ; whom, when they would not return to the Catholic church, he delivered to the secular Judge. When they had been condemned to be burnt." Theod. in vita Dominici, citate Bzov. ad A. D. 1215, Art. 11, 12. Also, A. Mellinus, 2d book, fol. 460, col. 4. Note. — A. D. 1220 lived the strong and cele- brated theologian Almaricus; he reproved as idola- try the invocation of saints, and denied transubstan- tiation; on which account he was burnt at Paris. P. J. Twisck, page 537, col. 1, from Hist. Andr., page 162. A. D. 1218. — In a certain ancient history of the martyrs of this time, I have found the following ac- count, in which one of the orthodox believers pre- sents a summary of the doctrine of the papists, as opposed to the true doctrine of the true church of God in those times; it reads as follows: 1. "They found their church upon the succession and derivation of the bishops (though erroneously) from the times of the apostles. 2. "They call those bishops, who consecrate churches, chapels, and altars ; who make mass- priests and sanctuaries of the altars. 3. "They regard the Pope as the supreme Bishop, the head of their churches; who may be reproved by none but God. 4. "They are divided into many contending sects; some are ecclesiastics, some seculars. The ecclesi- astics have separated themselves from the common people — whom they call the laity- — and are them- selves variously divided. Some are called monks and nuns; who vow, not to marry; to submit to voluntary poverty; to observe human institutions, such as, to have nothing to do with money; to wear a gray, white, or black cap; to eat no flesh; to be dumb at times; and other similar false and invented forms of holiness. Others are called secular priests; who also may not marry, but like the others, have to do a great amount of muttering and reading. 5. "They have priests, who are consecrated by the bishops, to offer up sacrifice for the living and the dead. 6. ' ' All these ecclesiastics hold themselves exempt from punishment by civil authority, and bear no burdens with the citizens, since they are exempt. 7. "They seek their salvation out of Christ, in their own works and merits, which they also sell to each other for money; such as masses, indulgences, pilgrimages, and the merits of departed saints, which they also sell to the dead, who, they say, are in purgatory. 8. "They have an idol or patron for every city, village, or hamlet. 9. "They divide the power and honor of God among the departed saints ; thus, seamen invoke St. Nicholas, St. Christopher, and St. Anna; women in travail, St. Mary; for gum-boils, St. Appollonia; against pestilence, St. Rochus and St. Anthony. 10. "They set up images in their churches; they light tapers, torches, and lamps before them; they clothe them in cloth, silk, velvet, silver and gold; they carry them with great reverence on their shoul- ders; they visit them in different places, and ofter gifts to them (to which practice the popes and bish- ops append indulgence for sins) ; they kneel before them; they kiss, and worship them. 11. "In their oaths they swear by God and all his saints, etc. 12. "They pray to, and call upon God, without considering their need, and without thinking why they call upon him ; they give him their prayers by the number, as apples are bought; they read, in the hours, rosaries, etc. 13. "They create many sabbaths, which they call holidays, in honor of departed saints; on which days manual labor is forbidden on pain of punishment; while drinking to excess, bartering, and gambling remain unpunished. On these days they generally commit shameful idolatry; the services are read in an unknown tongue; water is conjured; the organ is played ; and the dead are called on for help and assistance. 14. "To the two sacraments, or signs of grace, instituted by Christ in his church, namely, holy baptism and the holy Supper, which they have shamefully corrupted, they have added five others, namely, confirmation, matrimony, ordination of mass-priests, auricular confession, and extreme unc- tion. 15. "In baptism they leave out the most impor- tant part, namely the preaching of the Gospel; and add of their own, conjured salt, grease, spittle, and tapers, and exorcise the devil from the child which he never possessed. 16. "They also baptize bells, giving them names. 17. "They have changed the Lord's Supper into an offering for the living and the dead; they con- jure the bread with five words,* and persuade the people, that the bread is changed into flesh, and the wine into blood. 18. "They withhold the wine from the laity, con- trary to the command of Christ, who said: 'Drink ye all of it. ' 19. "They worship the bread, and say that it is their God; they enclose it in coffers and ciboria; they carry it through the streets; they burn torches and tapers before it, also at noon-day; they address and salute it; but it answers not. 20. "In their churches they have altars draped with linen, upon which burning tapers are placed at day-time, when mass is read. 21. ' 'Mass is read by a mass-priest, who is hired to do it for money, or a yearly salary; he comes clothed in strange attire, after Jewish fashion, with a drink- ing cup of silver or gold in his hand, and accom- panied by an attendant. He then says his confession before the altar, in Latin (though the attendant does not understand it), and invokes the assistance of the dead saints. Then, having kept up his mum- mery for a considerable time, having spoken loud and low, turning himself hither and thither, kissing and licking, he finally takes bread and wine, and forthwith offers the same to God, for the redemp- tion of souls, for the hope of salvation, and the health of those present. Thus they reject thy sacri- ! corpus meum, i. e. for this is my body. MARTYRS MIRROR. 303 fice, O Christ Jesus, which thou once didst make for our salvation. O God, says the writer, how canst thou suffer this ? He then calls the dead saints to the feasts, desiring to be aided by their merits. Over the bread he breathes these five words: Hoc ist enim corpus meum, that is: For this is my body; supposing that thereby the bread will be changed into flesh. He then holds it above his head, for the people to worship it. So he does also with the cup. Then he prays for all those who sleep in Christ, that they may obtain a place of refreshing. Thereupon he prays to the Father, to accept his Son, whom they believe to have there, as graciously as he accepted the offering of Melchisedec and of Abel. Finally, he worships the bread, calling it the Lamb of God. Having worshiped the Lamb, he breaks it in pieces, and eats it up, also quaffing the wine, which he imagines to be the Lamb's blood. This is the glorious mass of the papists, which, says our author, is a shameful corruption of the Supper of Christ, and has been reprehended by many godly men, who on this account had shed their blood. 22. "Such masses they read in honor of dead saints, of the sacrament, of the cross, the spear, and the nails. 23. ' ' They sell the same as a remedy against all sickness, against storm, thunder, lightning, hail, tempests at sea, and every calamity. Every man is served according to his money; they who give little, have a diy mass, or a wet mass without singing; those who give much, get a half-sung mass, or one partly sung, according as to how much they give. 24. "They teach, that their invented sacrament of confirmation is of more importance than the sacra- ment of baptism, instituted by Christ ; and that bap- tism is incomplete without confirmation. 25. "They dissolve marriage, in order that the husband or the wife may become spiritual, that is, a priest, monk, or nun, contrary to the command of Christ: What God hath joined together, let no man put asunder." "Time would fail me," writes this zealous man, "if I were to recount all the falsities of the papists, in life, doctrine, and sacraments: and still they can endure no admonition to reform, but persecute with fire and sword, those who admonish and reprove them." Ex Author. Tempor., A. D. 1218, com- pared with the History of the Martyrs, by f. S., edi- tion 1645, fol. 32, col. 1 — 3. Gerard de la Motte, deacon of the Christians called Albi- Waldcnses, with some of his fellow-believe} s, burnt for the faith, at Borriens, A. D. 1227. When the believing defenseless Albi-Waldenses* had enjoyed rest for a season, and the lily of their true faith was beginning, in some measure, to grow and blossom, in all purity and beauty (as compared with former times), the thorns of persecution imme- diately arose over it ; inasmuch as these pious and upright people were forthwith deprived of their lib- erty, by the Romanists ; so that as soon as it was noticed, that they increased, here or there, though secretly, under the potection of their authorities, Albigenses says one writer. means were sought without delay, to subdue, yea, utterly to exterminate, them. This appeared A. D. 1227, when, upon the mere report that a few of these people resided in the town of Borriens, the whole place (in order to apprehend them), was besieged and enclosed by Humbert of Beaujeu, who, having made himself master of the place, and having entered it, apprehended said peo- ple, and, as they would not desist from their faith, caused them to be burnt alive ; all of whom testified to the truth and uprightness of their faith, as gold in the furnace, by their steadfast death in the midst of the flames. Certain papistic writers say, that there were some in Borriens, who were said to be heretics, and who, as they would not desist from their belief, were burnt alive; among whom there is mentioned one Gerard de la Motte, who, it is said, was their deacon or minister. This is stated to have occurred A. D. 1227, in the time of Humbert of Beaujeu, whom the king had left in Languedoc. Vignier, His't. Eccles. , from Vincentiiis and others already cited, and Chron. Montfortensi Hist. Adde Gaguin., lib. 7, and Paul. Aemil., lib. 7, de Cest. Franc, in Lud. 8. Also, Abr. Mell., 2d book, page 464, col. 3. OF VARIOUS PAPAL STATUTES AND ORDINANCES INSTITUTED AGAINST THE WALDENSES, OR SO-CALLED HERETICS, ABOUT A. D. 1229. Franciscus Pegna. a Romanist, in a tract written by him to John Calderinus, touching the manner of proceeding against the heretics, declares to have found in past years, in the Vatican Library, as well as in an old parchment manuscript book, which had been brought from the inquisition from Florence to Rome, information respecting various councils held in those times against the Waldenses, in France. Among others, of one held in the year 1229 in Tou- louse, a place where the Anabaptists, called Wal- denses, greatly increased. The statutes and ordi- nances enacted there were published by Cardinal Romanus, Legate of the Pope. Franc. Pegna. T. n. Doctor., part 2, fol. 410, edition Venet., 1584. Among other things adduced by the aforemen- tioned Franciscus Pegna, in said tract, from the second council of the prelates of France, there is also found the ecclesiastical ordinance concerning the general abjuration of heresy, which reads as follows : Of the abjuratioii of heresy. — "In order that, through the help of God, the heretics may be more easily exterminated, and the Roman Catholic faith the sooner planted in the land, we decree, that you shall perfectly observe all the statutes, ecclesiastical ordinances, laws, and commandments that have been enacted regarding this matter, by the apos- tolical see (the Pope and his legates), and by the princes. Moreover, that you make all males as well as females, the male sex from fourteen years and upwards, the female sex from twelve years and up- wards, abjure all heresy, and, besides, promise with 304 MARTYRS MIRROR. an oath, that they will observe the Roman Catholic faith, defend the Catholic church, and persecute the heretics. All those who, after such abjuration, shall be found to have apostatized, and not to have ob- served or fulfilled the penance imposed upon them, shall be punished with the proper punishment, such apostates deserve." Of the demolition of the houses of the Waldenses. — The fifth chapter of the council of Toulouse con- tains the following brief ecclesiastical ordinance re- specting the demolition of the houses of the heretics, namely, of the Waldenses and Albigenses : ' ' We ordain, that the house in which a heretic is discov- ered, shall be razed to the ground ; and the land or farm upon which a heretic is found, shall be confis- cated. ' ' Of the forfeiticre of all their goods. — In the 35th chapter of the council of Beziers we read: "Also the houses in which any heretic shall be found, liv- ing or dead, accused or condemned, being there with the knowledge or consent of the proprietors of said houses, provided said proprietors have at- tained their legal age, you shall cause to be demol- ished, and shall confiscate all the goods of those who live in them, unless they can legally prove or show their innocence or ignorance." This much of the year 1229, in the second book of the History of the Persecutions, page, 465, col. 3. SEVERE PERSECUTIONS BY THE INQUISITION IN GERMANY, VERY MANY WHO WERE CALLED WALDENSES, BURNT FOR THE FAITH, A. D. 123O. In the year 1230, in many provinces of Germany, especially in the archbishopric of Treves, very many schools and secret congregations of those who pro- fessed the doctrine of the Waldenses, were dis- covered by Conrad of Marpurg, Inquisitor General over Germany. They were said to be heretics, be- cause they denied transubstantiation in the mass, and purgatory, saying that the prayers and inter- cessions of the living for the dead served to no pur- pose, and could avail the deceased nothing. As regards their rejecting infant baptism, the swearing of oaths, revenge or wars, together with all the traditions of the Roman church, and their de- siring to hold only to the truth of the Holy Script- ures, especially of the New Testament, this has already been shown. ' ' From their processes, and from the confessions made by them on the rack," says A. Mellinus, "it was seen that the number of their adherents and ac- complices, throughout Germany, France and Italy, but especially in Lombardy, was very great. ' ' About this time a severe inquisition was raised against them, throughout Germany and Italy, by which very many were discovered and burnt alive. Abr. Mellinus {contra Trithemius) refutes the calumnies cast against them, saying: "This is a willful falsehood and slander, fabricated by this monk (Trithemius), because they accused the Pope." A. Mell., 2dbook,fol. 465, D. Also P. f. Twisck, Chron.,p. 546, col. 2. In the meantime we will produce some decrees by which, it seems, the aforesaid inquisitor was made the more bold and daring in putting into execution his unprecedented cruel inquisition and tyranny against the innocent Christian believers, who had separated from the Roman church. OF THE FIRST DECREE OF EMPEROR FREDERIC II., AGAINST THE DEFENSELESS ALBIGENSES AND WALDENSES. ABOUT A. D., 1230. Mellinus relates, from Abraham Bzovius, who completed the Annals of Baronius, that Emperor Frederic II., at the request of Pope Gregory IX., issued his decrees against the Albigenses; however, under different names given them by the Emperor, saying: "(Petr. de Veneis lib. 1, epist. 27.) Here commence the chapters or articles of the consti- tution of the Emperor against the Patarini (Wal- denses). He then adds some other names which do not properly belong here. "Men, as well as women, whatever name they may bear, we sentence to perpetual infamy, that neither oath nor faith shall be kept towards them; but we banish them, and order that their goods be confiscated, never more to be returned to them. ' "We likewise ordain by this decree that all officers, burgomasters, and rulers, in whatever office they may be, shall, for the defense of the faith, publicly swear an oath that they will, in good faith, and to the best of their ability, endeavor to ex- pel from the districts under their jurisdiction, all heretics indicated to them by the church. ' ' But if any temporal lord, having been requested and admonished thereto by the church, shall be found negligent in purging his land from heretical wickedness, let him be warned that, one year after the admonition, we shall give his land for a prey to all Catholics, who, after they shall have driven out the heretics, shall possess the same without molesta- tion, and preserve it in the purity of the (Catholic) faith. "We also banish those who believe (the Wal- denses and Albigenses), or receive them into their cities or houses, protect or favor them, ordaining : That if any one having been noted as being in com- munion with these believers, does not satisfy the church within a year, he shall be considered in- famous from that time on. "We add here that one heretic may convict an- other, and that the houses of , or of their har- borers, protectors, and favorers, or where they have taught or imposed hands upon other, shall be de- molished, never to be rebuilt. Given." OF THE SECOND DECREE. By the chancellor of this Emperor, A. D., 1230. (Same place, Epist. 25, Petri, de Veneis). MARTYRS MIRROR. 305 In another letter of Peter de Veneis, we find another decree of Frederic II., which reads as fol- lows : ' ' We therefore decree and ordain that heretics, of whatever name, shall receive condign punishment, throughout the empire,, wherever the church shall condemn them as heretics, and deliver or indicate them to the secular judge. "But if any of the aforesaid, after their apprehen- sion, deterred by the fear of death, shall desire to re- turn to the unity of the Catholic faith, they shall ac- cording to the requirement of the church ordinances, be imprisoned for life, to do penance. "Moreover, all heretics, in whatever city, vil- lage or place, of the realm they may be found by the inquisition sent by the Apostolic see, or by other zealous adherents of the Catholic faith, shall receive like punishment. " All those, then, who shall have jurisdiction there, shall be bound, on the denunciation or in- timation of the inquisitors, or of other Catholics, to apprehend and closely keep them, until they, after their being condemned by the censure of the church, shall punish them with death. "We ordain like punishment for those whom the crafty enemy stirs up to be their advocates, or who are their improper protectors. ' ' At the end of the decree are these words : ' ' But the heretics whom they shall point out to you, you shall, each in his jurisdiction, be bound to appre- hend and keep in close custody, so that they, after the judgment of the church, shall be punished ac- cording to their deserts; knowing, that in the execu- tion of this matter, if you will do your utmost unitedly with these brethren (the Dominicans and Franciscans),* to expunge from our dominion the blot of this unheard-of heretical wickedness (thus he calls the true faith), you will render unto God a pleasing, and unto us a commendable, service. "But if any be slack or negligent herein, and un- profitable before the Lord, he also shall be justly worthy of punishment in our eyes." Given at Pavia. OF THE THIRD DECREE OF EMPEROR FREDERIC II. AGAINST THE AFOREMENTIONED PER- SONS, A. D. 1230. Peter de Veneis {Lib. 1, Epist. 26), relates in his letters a third decree of Emperor Frederic II., in which he gives fuller information concerning the surname of the Waldenses, namely, Patarini, as well as regarding their belief, and their spreading into all the provinces of the empire; it reads as follows : ' ' The sects of these heretics (says the Emperor), are not called by the name of any ancient heretics, lest they should become known ; or, what is perhaps still more shameful, they are not content with the ancient names, that is, to borrow their names, like the Arians from Arius, the Nestorians from Nes- * The Dominicans and Franciscans, though they seemed to be very simple and modest, were nevertheless the principal actors in this matter. 20 torius, or from other like heretics; but, after the ex- ample of the ancient martyrs, who suffered martyr- dom for the Catholic faith, they likewise, from their buffering, call themselves Patarini, that is, deliv- ered unto passion or suffering. ' ' But these miserable Patarini, who are estranged from the holy faith of the eternal Godhead (thus he speaks of the true believers), destroy with one sweep of their heretical wickedness, three things at once, namely, God, their neighbor and themselves. They destroy God because they do not know the faith and the counsel of God ; they deceive their neighbor because, under the cover of spiritual food, they ad- minister the pleasure of heretical wickedness; but far more cruelly they rage against themselves, be- cause, after destroying their souls they, as extrava- gant squanderers of their life, and improvident seek- ers of their death, ultimately also expose their bodies to a cruel death, which they might have escaped by a true confession of, and constancy in, the orthodox faith (thus he calls the priest's faith). ' ' And what is hardest of all to say, those who sur- vive are not only not deterred by the example of others whom they see die before their eyes, but they even strive to be burnt alive in the sight of men," as he afterwards speaks of it in this same decree. "Therefore we cannot refrain," says the Em- peror, "from drawing the sword of just vengeance against them, the more vigorously to persecute them, as it is judged and known that they practice the more extensively the knavery of their super- stition (thus he calte the virtue of these people), to the clear exclusion of the Christian faith, on ac- count of the Roman church, which is held to be the head of all other churches, as it is known that they came from the borders of Italy, and especially from Lombardy, where, as we have ascertained, their wickedness overflows far and wide, and that from thence they have directed the rivulets of their un- belief even into our kingdom of Sicily. " It is furthermore the will of the Emperor, that the crime of heresy, and all kinds of accursed sects, of whatever name, shall be reckoned among the public crimes, or those deserving of death; yea, that the heresy of the Patarini (also called Wal- denses), shall be considered, before all the world, as more abominable than the crime of lese-majesty, that is, than the crime of him that has offended the Imperial Majesty. ' ' The Emperor also wishes that, as the Patarini (or Waldenses) walk in darkness, in order to con- ceal themselves from the heat of persecution, en- deavors shall be made to discover them, and to earnestly seek them out, even though no one accuses them, and that the officers of the Emperor, when they have found them, shall keep them in bonds, in order that at the proper time they may be called before the inquisition, or brought to the rack. "And if they are accused only upon slight sus- picion, we command that they shall be examined by ecclesiastical persons and prelates; and though they may err from but one article of the (Roman) Chris- tian faith, and, after admonition, continue obsti- nately in their error, we ordain by this, our present decree, that the Patarini (or Waldenses) shall be 306 MARTYRS MIRROR. condemned to death, and burnt alive; and let no one dare intercede for them, for against him that shall do this, we will justly direct our anger. Given, etc. ' ' Second book of the Hist, of the Persecution*, p./\66, a. b. c. from Abr. Bzovius, and A. Bzovius, from Petr. Vine, lib. i, epist. 26. GREAT PERSECUTION IN GERMANY OF THE ANABAP- TIST WALDENSES, MANY OF WHOM WERE BURNT FOR THE FAITH, A. D. 123I. The above-mentioned decrees against the Chris- tians called Waldenses, issued by Emperor Fred- eric II., were not long without their influence and effect; inasmuch as in the year following, A. D. 1 23 1, a severe persecution arose in Germany over the innocent lambs of Christ, who, keeping them- selves concealed in quietness, were informed against and made manifest, through the rack and other- wise. The consequence was, that many of them, continuing steadfastly and immovably in their belief, were burnt to death, and thus, having commended their souls unto God, offered up an acceptable sacri- fice well pleasing unto God. The following may serve as a confirmation of this account : Abraham Bzovius relates, from a fragmentary his- tory by an unknown author, tHat in the year 1231 a great persecution arose in Germany against the so-called heretics, who kept themselves concealed in great numbers among the papists, in cities, cas- tles and villages, and brought over to their belief all whom they could turn from their faith; many of whom were apprehended and convicted in the pres- ence of the clergy and the people, and that they held the belief of the Waldenses. He writes further that ' ' Brother Conrad of Mar- purg, a monk of the Dominican order, punished those who were convicted of heresy, according to the manner prescribed by the ecclesiastical ordi- nances, namely, with fire." Abr. Bzov., T. 13, Annal. Baron., A. D. 1232, Art. 7. Also in the second book of the History of the Persecutions, fol. 466, col. 3, 4. "The Waldenses," writes P. J. Twisck, "suffered severe persecution at this time, from the papists, and though they sought to conceal themselves in wildernesses, mountains and deep valleys, yet, their schools were discovered, their assemblies broken up, and all cruelly killed, especially in the bishopric of Treves, which state of things lasted three years." Chron. , p. 546, col. 2. Note. — From this account of P. J. Twisck, it ap- pears that the above persecution commenced already in the year 1230, just when the decrees of Emperor Frederic II. had been issued, and that it continued for three years, namely, to the close of the year 1233; during which time doubtless very many be- lievers perished, of whom we shall notice a few with whom we have met. NINETEEN PERSONS CALLED WALDENSES, BURNT FOR THE FAITH, IN THE BISHOPRIC OF TOULOUSE, A. D. 1 232. In the year 1232 the bishop of Toulouse appre- hended, in his dominion or bishopric, nineteen per- sons, who were said to be heretics, because they ad- hered to the belief of the Waldenses, whose con- fession we have already shown not to be at variance with ours; all of which persons the bishop of Tou- louse caused to be executed, that is, burnt alive. Vignier, A. D. 1232. Hist. Eccles. Also in the second book of the History of the Persecutions, fol. 466, col. 4. TWO HUNDRED AND TWENTY -FOUR PERSONS, CALLED WALDENSES, BURNT FOR THE FAITH, IN A PLACE NEAR TOULOUSE, A. D. I243. When the north wind* of persecution, which, from the year 1233 on, had done but little harm in the garden of the true Christians, began to raise again, A. D. 1243, there were apprehended, near Toulouse, two hundred and twenty-four persons, called Waldenses, who are to be distinguished, and were also then distinguished from others, who carried arms and called themselves Albigenses, but had no communion with the true Albigenses and Waldenses, both of whom were opposed to all revenge, professed the same confession respect- ing suffering and bearing for the name of Christ. These two hundred and twenty-four defenseless and innocent lambs of Christ, having been appre- hended, and refusing to forsake the Great Shepherd of the sheep, Jesus Christ, and his holy command- ments, as also the faith in his name, were all con- demned to death, and burnt alive, thus offering up a living holy sacrifice, acceptable unto God, A. D. i2 43 .t Concerning these persons, as well as their impris- onment and death, see Vignier Hist., Eccl. A. D. 1243; also, second book of the History of the Perse- cutions, fol. 469, col. 3, also in an old manuscript chronicle, same date. Note. — Besides the above authors, P. J. Twisck, also, it seems, makes mention of these two hun- dred and twenty-four persons, from the account of Henry Boxhorn, though he differs somewhat in regard to the time when this happened, as well as to the number of persons put to "death; for, instead of A. D. 1243, he has it A. D. 1242, and instead of two hundred and twenty-four, he has about two hundred. However, this difference is easily reconciled, if, first, in regard to the time, A. D. 1242, is under- stood to mean the end or close of said year, and A. D. 1243, the beginning; the number of persons put to death, about two hundred, to mean over two * Awake, O north wind; and come, thou south; blow upon my garden, that the spices thereof may flow out. Solom. S. 4: 16. t This great number of martyred Waldenses, through the care- lessness of some writers, has been mingled under the mire of certain erring persons, from whence we have drawn them forth again, though not without labor. An ancient writer says : "I seek pearls in the mire." MARTYRS MIRROR. 307 hundred, or two hundred and twenty-four, as ex- pressed. The words of his account are as follows : "A. D. 1242, the Waldenses had to suffer much from popery, on account of their faith and religion. At this time, about two hundred persons, together with two of their preachers, were apprehended in the bishopric of Toulouse, by the bishop of Narbonne and Albi, and the Seneschal of Carcassonne, and were all burnt alive, continuing steadfastly in their religion." In the ijlh book of his Chronicle, p. 557, col. 1, from Hcnr. Boxhorn,fol. 25. SEVERE INQUISITION OF BELIEVERS IN THE COUN- TRY AROUND TOULOUSE, A. D. 1 25 1. At this time there was as yet no abatement of the constraint of conscience exercised over the faith of the orthodox Christians, who had fled from Baby- lon, and, for the sake of the welfare of their souls, could no longer trust themselves in Romish Egypt. This appeared from the new inquisition, which, by order of the Pope, through appointed inquisitors, suffered the minds of the true believers to have no rest, until they left the Roman territories, or made an oral disavowal, or, remaining steadfast, exchanged their life for a violent death. Regarding this most wicked and unjust inqui- sition, I have found the following account: "In the year 1251, the Pope appointed, or sent, inquisitors to Toulouse, from the orders of the Dominicans and Franciscans, who exercised an in- human tyranny over the Christians there. The same thing was done at Worms, by Conrad Dorfo and his disciple John, also Dominicans and inquisitors; who, condemning there many innocent men to the fire, were therefore themselves, ultimately, as by the hand of God brought to a very lamentable, though just death." Bed. Cent. 4, in Append., ad Richard. Wich., p. 301, compared with A. Mell., fol. 470, col. 1. CONTINUATION OF THE PRECEDING INQUISITION IN THE YEAR 1 252. That the aforesaid inquisition or examination of the faith did not end with the close of the previous year, but continued also in the succeeding time, is so manifest that proof is almost unnecessary; still, it experienced a brief cessation, caused through the sudden and unexpected death of Peter of Verona, who administered at that time the office of inquisitor. Concerning this, the abovementioned author re- lates the following: "In the year 1252, Peter of Verona, inquisitor in Lombardy, justly perished near the city of Milan, on account of his tyranny against the Waldenses, and, twenty-four days after, was canonized, that is, placed on the register of the saints of the Roman church, by the antichrist, the Pope of Rome, Innocent IV." Note. — In the following year, namely, A. D. 1253, Robert, bishop of Lincoln, Was deposed from his bishopric, by said Pope Innocent IV., because he frequently in his preaching, though with discretion, had openly reproved the avarice, ambition, arro- gance, and tyranny of the Pope, yea, had expressly written him severe letters, in which he accused him of exhausting almost all England, by unusual taxes, in order to enrich his illegitimate children, nieces and nephews. When the Pope cited him to Rome, he appealed from the papal tyranny to the judgment and tribunal of Jesus Christ, whereupon the Pope soon died. Bal. Cent. 4, cap. 18, in Roberta Gros- soreste ex Annalis. Johan. Buriens. Ranulpho, Mattheo and Fabiano, compared with A. Mell, Hist., p. 470, col. 1. In the year 1258, the Jacobines and Dominicans, in the bishopric of Cambray, caused a great number of Christians, whom they had condemned as here- tics, to be burned alive. Balens Cent. 4, cap. 26, ad Matt. Paris. Append., p. 315, ex Th. Canli- prat., lib. 2, cap. 56. Also, A. Mell, Hist., lib. 2, p. 470, col. 2. In the year 1260, Pope Alexander IV. wrote letters to the inquisitors from the order of the Dominicans, in Lombardy and the margravate of Genoa, to persecute the heretics (as they were called) there. Moreover, he decreed that the in- quisitors might compel, by excommunication, the secular authorities, whoever they might be, to exe- cute, without delay, the sentence of the inquisitors against those suspected of heresy. Compare the last-mentioned author, in the place cited, with Bzov., A.' D. 1260, Art. 4, ex Decret. Epist. Alexand. 4. OF THE MANDATE OF POPE URBAN IV. AGAINST THE WALDENSES AND ALBIGENSES IN LOM- BARDY AND AROUND GENOA, A. D. 1 262. The aforesaid distress among the believers, con- tinued on, through the severe inquisition commenced eleven years before, namely, A. D. 1251; for, al- though the first inquisitors had departed this life, as by the vengeance of God, it did not remain so, since Pope Urban IV. took up the pen to issue bloody edicts against the orthodox Waldenses and Albigenses who were scattered abroad in all parts. These decrees he caused to be proclaimed to his minions, who bore the name of ecclesiastics. This is stated in the following words by an ancient papist: In the year 1262, Pope Urban IV. made an ordi- nance against the heretics in Lombardy and in the margravate of Genoa, and sent a copy of it to the order of the Dominicans in said parts, to persecute the Waldenses and Albigenses, who were mostly scattered there. Bzov., A. D. 1262, Art. 3, ex Deer. Epist. Alex. 4. Also, A. M, Hist., fol. 470, col. 2. Thereupon, as it appears, no small persecution arose; but as to the manner in which the same occurred, and the persons who then suffered for the faith, we have not been able to find any account, notwithstanding we have made diligent search. No doubt, it fell chiefly upon the heads of the Wal- denses and Albigenses, since they were mentioned by name in the mandate of the Pope. 308 MARTYRS MIRROR. We deem what we have here shown sufficient for this time; hence we will leave it, without adding any more. Note. — A. D. 1270, eight years afterwards, Peter Caderita and William Colonicus, Dominicans, perse- cuted the (so-called) heretics in the kingdom of Aragon. Bzov., A. D. 1270, ex Surita, lib. 2. A. Mell., Hist, fol. 470, col. 2. In the year 1280, the moon was completely changed into the color of blood; which by many was held to signify the very bloody and lamentable state of the church of God; the more so since at that time, not only a dire persecution prevailed, but also, a destructive crusade, under the sign of the cross, such as was formerly waged against the Saracens, was undertaken the following year, namely, 1 28 1 , by the papists, by order of the Pope, against the Albigenses in Spain. Compare the large book of Christian martyrs, fol. 470, col. 2, 3, with Bal. Cent. 4, Append, ad Greg, de Brid. Ling ton., p. 446, from Everildenas. SEVERE PERSECUTION OF THE ANABAPTIST WAL- DENSES IN FRANCE, ABOUT A. D. 1280. P. J. Twisck, having noticed, in the first part of his Chronijck, for the year 1280, the doctrine of the Waldenses, whom he calls Waldois, after their leader, Peter Waldus, finally he speaks of their persecutions, saying : ' ' Matthias Illyricus, in his Register of the witnesses of the truth, says, that he has in his possession the consultations of certain advocates of Avignon, also, of the three bishops of Narbonne, Aries, and Aix, and of the bishop of Alban, tending to the extermination of the Waldois, or Waldenses, and written three hundred years previously; from which it is evident, that at that time and before, a great number of the believers were scattered here and there throughout France. "We can also infer from the consultations of the aforesaid archbishops, that even as their number was great, so was also the persecution against them very cruel; for at the end of this consultation it is written : ' Who is so great a stranger in France, as to be ignorant of the damnatory sentence (thus speak these papists themselves) which has now, for a long time, been most justly used against these heretical Waldois (Waldenses); and should we doubt a matter so notorious and common, which has cost the Catholics so much money, sweat, and labor, and has been sealed with so many condem- nations and executions of unbelievers (thus he calls the true believers) ? ' "Hence appears," writes Twisck, "what massa- cres of believers occurred at this time, and what cruelties the subjects of antichrist employed against them. 'And it can be proven,' says Boxhorn, 'even from the testimony of their greatest enemies, that they declared, maintained, and testified in the midst of the fire, that they had received this their faith unaltered, from hand to hand, from the times of the apostles ; and they continue even to the present time, having never been entirely exterminated.'" P. J. Twisck, Chron.,p. 606, col. 1, 2. CONTINUATION OF THE PRECEDING PERSECUTION, A. D. 1283. Mellinus writes that "A. D. 1283, the, Waldenses had again greatly increased in France, as also in other countries throughout Christendom, notwith- standing they had been very cruelly sought out and persecuted up to this time." In the second book of the History of the Persecutions, fol. 470, col. 3, from Vignier, Hist. Eccl., A. D. 1283. FURTHER SPREADING OF THE AFORESAID PERSE- CUTION, IN WHICH THE WALDENSES WERE BURNT IN GREAT NUMBERS, A. D. 1 284. P. J. Twisck gives the following account for the year 1284: " The Waldois or Waldenses, of whom, •since the year 1159, much mention is made, in- creased at this time more and more, in France and other countries of Christendom, notwithstanding that they Were craftily sought and cruelly perse- cuted, and that all diligence and every means had first been employed, utterly to exterminate them; which greatly astonished certain bishops and advo- cates of Avignon of that time. " " They were burnt, ' ' he writes, "in great numbers." Chron., fol. 611, 612, from Henr. Boxhorn, fol. 26. GERARD SAGARELLUS, BURNT IN THE CITY OF PARMA, FOR THE FAITH OF THE WALDEN- SIAN ANABAPTISTS, A. D. 1 285. In the year 1285, there became known, and were proclaimed heretics by the adherents of popery, Gerard Sagarellus of Parma, and Dulcinus of No- varia. Both of them were particularly accused, on account of various articles opposed to the Roman church and her superstitions, with which they were charged, of having fallen into heresy, and having borrowed their belief from the Waldenses, which, writes Abr. Mellinus, is quite presumable. As to the articles which they confessed contrary to the belief of the Roman church, and on account of which they were called heretics, they are written in the second book of the Hist, of the Persecutions, fol. 470, col. 3. Finally, as Gerard Sagarellus would not depart from, but continue steadfast in, the truth of his Savior, Jesus Christ, he was (in the same year, it is supposed) burnt alive in the city of Parma, by the blood-thirsty inquisitors. A. Mell., p. 470, col. 3. Also, Bal. Cent. 4, cap. 30, in Append, ad Laurent. Angl. Dulcinus, who, besides the charge of his true faith, was also assailed with great calumnies, was put to death in great steadfastness some years after- wards. However, of this a fuller account will be given for the year 1308. Note. — Since the death of Dulcinus did not occur the year in which Sagarellus died, but long after- wards, we will reserve the account of the same for the proper time and place. Bear this in mind. MARTYRS MIRROR. 309 HERMAN, ANDREW AND GUILLEMETTE* EXHUMED AND BURNT, A. D. 1 299. A. D. 1299, the Fratricelli, that is, the Albi- Waldenses, who were called Little Brothers, were declared heretics, by Pope Boniface VIII., because their belief was contrary to the Roman church, as we have already shown. Said Pope caused these Fratricelli (or Albigenses) to be persecuted with so much violence that he not only spared not the living, but not even the dead; for he caused one Herman, who had been one of their principal teachers, to be exhumed twenty years after his death , and his bones burnt to ashes, notwithstand- ing the papists, who were his enemies, had, in his life time, regarded him as a holy man. Thus they did also with the dead bodies of one Andrew, and of his wife Guillemette, who were also greatly noted for their remarkable godliness. The Fratricelli (or Albi-Waldenses) were never- theless, though unjustly, accused of many and abominable crimes. Hence, many of the ancients presume that these slanders were invented against them for the express purpose of making them the objects of the hatred and envy of the people; since they [the slanders] were utterly antagonistic to the doctrine which they professed, and with their life. For it is recorded of them, that they called themselves true followers of the apostles, and the true church of Christ, and that they on their part reproved the corrupt morals of the prelates. There were also ascribed to them all the opinions, or arti- cles of faith, of the Waldenses who, as already shown, also rejected infant baptism, the swearing of oaths, revenge towards enemies, the mass, and almost all the superstitions of the Roman church ; hence it is probable, that they were of their per- suasion and had only given themselves different names, according to the different places where they resided. In the second book of the Hist, of the Persecutions, fol. 471, col. 2, from Trithem. , Chron., Hirsaug., A. D. 1299. Also, Vignier, A. D. 1298. Hist. Eccl. , ex Platina, Sabellico, Mari. Hist. An- tonino Bernhardo de Lutzenb. Bal. Cent. 4, Script. Brittan. Append. 2, ad Joan Rufum, page 384. AN ACCOUNT OF THE HOLY BAPTISM IN THE FOURTEENTH CENTURY. SUMMARY OF BAPTISM IN THE FOURTEENTH CEN- TURY. [The beginning is of the congregations or churches of the Waldenses; concerning whom it is shown that they existed not only in this century, but long before and after, teaching that the baptism of infants is of no avail. The seventh article of the confession of the faith of the Waldenses, touching baptism, is presented; which treats of their confessing the faith, and change of life. The belief of Dulcinus and his wife Margaret ad- duced, of whom the papists say, that they were ex- actly like the Waldenses. For the year 13 15, persons are introduced, whom the papists regarded as heretics, because they held a belief different from that of the Roman church; of which two articles are presented : 1 . of baptism ; 2. of the swearing of oaths; which is further ex- plained by us. For the year 1218 there is also shown, by way of censure, the confession of the pa- pists. Certain pious people, called apostate Minorite friars present themselves, who are accused, by Pope John XXII., of five articles, one of which is against the swearing of oaths, and the other four against the papal church and her clergy. Mention is made, for the years 1319, 1330, and 1365, of the Waldenses, whose confession of faith has, in preceding centuries, been shown not to mili- tate against that of the Anabaptists; a representa- tion of the severity with which the papists then pro- ceeded against them. John Wickliffe, A. D. 1370 adduces among other things, a certain article, declared to militate against infant baptism ; also an article against the swearing of oaths, etc. For the years 1372 and 1373, mention is made of certain people, who, by John Tilius, are called Tur- ilupins, but by others are declared to have been true Waldenses. Judicial proceedings (A. D. 1390) instituted against the Waldenses, in the countries on the Bal- tic Sea; with the statement that people of this pro- fession existed in the Saxon countries full two hun- dred years before the time of John Huss. Walter Brute confesses, A. D. 1392, that it is not lawful in any case, to swear, neither by the Creator, nor by the creatures. He also makes a good con- fession regarding baptism. This is also called the doctrine of W. Swinderby. J. Mehrning cites a very ancient confession of faith of the Waldenses, which he has had in his own hands; in which it is declared that in the beginning of Christianity no infants were baptized. Cursory notice of the Thessalian brethren, who agree with the so-called Mennists in all articles of religion; also, of the custom in Thessalia, of bap- tizing on Whitsuntide; and how Charles, Bishop of Milan, exhorted the teachers, diligently to expound the mystery of baptism to the hearers in order that the confession of the Christian name might become them. St. Barnabas preaching the holy Gospel at Milan, baptizes in running water. Thereupon mention is made, in a note, for "A. D. 1394, of certain people in Bohemia, who sided with the Anabaptists. This is the conclusion.] "That the church of the Waldenses," says Jacob Mehrning, "after her origin in France and her vio- lent persecution in that country, spread far and wide into Bohemia, Poland, Lombardy, Germany, the Netherlands, and elsewhere, and remained there from the twelfth century until the year 1545 (as is 31 MARTYRS MIRROR. recorded in Bibliotheca Patrum, Tom. 15, p. 300), teaching the invalidity of infant baptism, is testified to by the histories adduced in the preceding cen- turies, and may be seen in Sleidanus Comment. 16, Jac. Mehrn., Bapt. Hist., page 737, and H. Mont. Nietigh., page 86." Continuing, J. Mehrning in said place, gives an account of the article of baptism from the confession of faith of the Waldenses, saying: "J. Paul Perrin of Lyons, in his history of the Waldenses, relates their confession, the seventh article of which is as follows: 'We believe that in the sacrament of bap- tism the water is the external and visible sign of the invisible power of God, working in us the renewing of the spirit and the mortifying of our members in Christ Jesus; by which also we are received into the holy congregation of the people of God, testifying and declaring, before the same, our faith and a change of life. ' ' ' Concerning this, see also H. Mont. Nietigh., page 86, extracted from Charles du Meu- lifi's book of the Monarchy of the French, page 65. Who does not see that in this place the Wal- denses expressly say that in baptism they testify and declare before God, their faith and change of life? which was well observed afterwards by Jacob du Bois, preacher of the Calvinists at Leyden, though he endeavored to obscure it by his expo- sitions, Contra Montanum, printed A. D. 1648, pages 162, 163; but the truth of the command of Christ: "He that believeth and is baptized, shall be saved" (Mark 16: 16), is stronger and prevails. A. D. 1305. — The learned Leonard Krentzheim, in his Chronicle, writes the following concerning Dulcinus: "Dulcinus and Margaret founded a new sect or heresy (thus the papists speak) in every respect like the Anabaptists; which continued until A. D. etc." P.J. Twisck, Chron., page 646, col. 1. A. D. 1315. — D. A. Mellinus gives an account, for this year, of many orthodox Christians, as he calls them, who by the papists were nevertheless styled heretics. He notices several of their articles, which the papists charged as heresy against them, but which we, in order to avoid prolixity, shall not adduce here, save what is brought against them with regard to baptism and oaths. THEIR VIEWS ON HOLY BAPTISM. Concerning baptism he writes, that it was reported of them, that they had ridiculed the sacrament of baptism. But who does not know, that if they ridiculed the sacrament of baptism, they meant it only as far as infant baptism is concerned; for this was the mooted question at that time. However, Mellinus gives his opinion, which does not conflict with ours, as to what was their belief in this matter. His words are these: "As regards the article of the sacrament of baptism (namely, that they should have entirely rejected it), it must not be understood with refer- ence to the true institution of Christ, but to the be- lief of the papists, who bind the grace of Christ and the power of the Holy Ghost to the external water of baptism. ' ' THEIR VIEWS IN REGARD TO THE OATH. As regards the oath, the papists charged them with holding that perjury is no sin. "But," says A. Mellinus, "let us examine these false articles a little more closely." Coming to the article of the oath, he speaks as follows, in order to demonstrate the falsity of this accusation: "How should they have considered perjury no sin, when the papists themselves (in the History of the Waldenses} declare of them, that they were so loth to swear an oath, desiring that they should be believed on their yea and nay, in order to avoid all lying, slandering, perjury, and frivolous swearing?" Thus far. Mel- linus, in the 2d book of the Hist.,fol. 479, col. 1, 2. Hence, these people sought to avoid not only false oaths, but all manner of swearing, desiring on this account, to be believed on their yea and nay, in accordance with the teaching of Christ: "Let your communication be, Yea, yea; Nay, nay: for whatsoever is more than these cometh of evil." Matt. 5:37. The same year as above, A. D. 13 15. — At this time, Pope John XXII., issued a papal decree against sortie apostate (?) Minorites, in which he accuses them of the following points : ' ' Firstly, that they asserted, that there were two churches; the one, carnal, abounding in the riches, luxuries and lusts of this world, polluted with all manner of sin and shame, and governed by the Pope of Rome and the prelates. The other, spiritual, temperate, pure, virtuous, honorable, and poor; to which latter they and their adherents alone belong. "Secondly, that they declared the priests of the church, and all her ministers, divested of the juris- diction and authority of their order, so that they could give neither sentence nor advice, nor adminis- ter the sacraments, nor teach the church under them ; thus depriving them of all their ecclesiastical power, and that, on the other hand, they boasted that all ecclesiastical authority rested with them alone, since they ascribed the holiness of the spirit- ual life only to themselves. "Their third error," as the Pope says, "agrees with the error of the Waldenses; since they both maintain that men ought in no case to swear, teach- ing that it is a sin unto death to swear an oath." The fourth supposed error, the Pope acknowl- edges, likewise to proceed from the Waldenses: "That the priests who are confirmed or ordained legally, according to the form or order of the church (as he calls it), if they are laden with any crimes or sins unto death, cannot prepare, nor administer, the sacraments of the church." The fifth error, as the Pope says, was, that they said that the gospel of Christ, which hitherto had been covered, nay, almost entirely extinguished, was, at this time, fulfilled in them alone. In expla- nation of this article, the Pope adds that they said that they ascribed the promise of our Lord, con- cerning the sending the Holy Ghost, to themselves in such a manner as to exclude the general (the Roman) church from the general apprehension and observance of the holy Gospel. MARTYRS MIRROR. 311 "But see," says A. Mellinus, who has recorded this, "how the Pope perverts the meaning of these people; for they never denied that the Holy Ghost, according to Christ's promise, was poured out richly upon the apostles; but they denied that the Popes of Rome, who called themselves apostolic, and successors of the apostles, had part or lot in the sending of the Holy Ghost." Second book of the Hist., fol. 480, col. 1, 2. Besides these five articles, the Pope imputed ad- ditional errors to these pious people, though he did not mention them all. Hence, it appears that they concurred for the most part with the belief of the Waldenses; and that their belief was opposed, not only to the swearing of oaths, but also to infant bap- tism, revenge, the sacrament of the altar, the mass, and other superstitions of popery, has already been more than sufficiently shown. A. D. 1319.— At this time, Pope John XXII., through his inquisitors, raged mightily against the Waldenses, who made the above-cited confession, which corresponds with that of the Anabaptists. Of their sufferings and end we shall speak afterwards, in the proper place. Concerning this, see Bzov. Annal. , A. D. 1 3 19, art. 10, ex M. S. Bibl. Vaticane. Also A. Mell.,fol. 480, col. 3. A. D. 1330. — At this day said Waldenses were greatly oppressed by the inquisitors, in the King- doms of Bohemia and Poland (see the large Book of Christian Martyrs, fol. 483, col. 1); which is a proof that the defenders of the above confession ex- isted then not only in France, but also in Bohemia and Poland. Yea, Matthias Flaccius Illyricus pro- fesses to have the inquisitorial books of the proceed- ings held at that time by the inquisitors, in Bohemia and Poland, under King John, against the Wal- denses. Catalog. Test. Verit., I. 16, art. : The Waldenses. Note. — In Jacob Mehrning's History of Baptism we read, p. 609: "I have in my possession the in- quisition which, A. D. 1330, in the time of King John, was held, in Bohemia and Poland, against the Waldenses. ' ' A. D. 1365. — The author of the books of the Persecutions and Martyrs, records the following for the year 1365 : " As there were everywhere through- out France innumerable Beghards and Beguines (in the second book, page 479, at the foot of the fourth column, he calls them Waldenses), who scattered their heresy, as the papists called it, far and wide, Pope Urban VI., A. D. 1365, charged all the prel- ates of France, and the inquisitors of the faith in that country, by an express bull, that they should not suffer the heretics to iive with impunity, but should exterminate the erring spirits (thus the Pope calls the true believers), together with their errors, with the sickle ef ecclesiastical discipline. Second book of the History of the Persecutions, fol. 488, col. 1, from Bzov., A. D. 1365, Art. 8. A. D. 1370. — "At this time," writes Jacob Mehrning and others, "John Wickliffe, a teacher in England, and pastor at Lutterworth in the bishopric of Lincoln, taught, among other things, that baptism is not necessary to the forgiveness of original sin; thereby sufficiently opposing, or, as H. Montanus says, rejecting, infant baptism, which is founded upon the forgiveness of original sin. On this account, forty-one years after his death, his bones, by order of the Pope, were exhumed, burnt, and the ashes thrown into the water." f. Mehrn., B. Hist, pp. 737, 738, H. Mont. Nietigh., p. 87. Also Thorn. Waldens., Tom. 2, c. 96. Bellarm., Tom. 3, lib. 1, de Sacr. Bapt., cap. 4, Vicecom. de Observat. Eccles. , lib. 2, cap. 1 . Note. — Further explanation. — That the above words of John Wickliffe are to be understood in no other way than as having reference to the rejection of infant baptism, and not of baptism upon faith, is confirmed by the fourth article, extracted from Wickliffe' s Trialogue, by William Widefort, a Minorite, and quoted by A. Mellinus. It reads as follows: "Those who say," says John Wickliffe, ' ' that the children of believers, which die without baptism, are not saved, are much too presumptuous and bold." A. Mell., 2d book, fol. 494, col. 3. Moreover, that John Wickliffe opposed not only infant baptism, but also oaths sworn to men, is testi- fied to in the forty-second article of his confession, delivered in the council of Constance, and con- demned there. It reads thus: " Oaths sworn in civil contracts and commercial transactions are unlawful.* Colon, aptid Orthun. Grat. A. Mell., 2d book, fol. 496, col. 1. This article relative to the swearing of oaths, from the confession of John Wickliffe, is stated by some as follows : ' ' An oath sworn for the purpose of con- firming human contracts and proper transactions, is not appropriate." Seb. Franck, Chron., der Rom. Kett, fol. 105, col. 1, letter f, John. Also P. f. Twisck, Chron., p. 720, col. 1, 2. Tract. Kott Verhael van den Loop der Werelt, by F. H. H, p. 99. P. J. Twisck and others write that John Wick- liffe, having fled from England to Bohemia, propa- gated his doctrine there jointly with the Waldenses, who, for the most part, agreed with it. Wickliffe also taught that the substance and es- sence of the bread and wine remain in the sacrament of the altar after the consecration. That Christ is not bodily in the sacrament. That the mass is not instituted by Christ, but is the devil's obedience and word. That confirmation, fasts, con- secrations of priests, the baptizing of temples, and bells, are retained by the Pope and the bishops only from the desire for gain. That universities, studies, doctorates, colleges, grades, and masterships, are things which we have inherited from the heathen, and are altogether of as much use to the church as the devil. An improper oath is, etc. Merula and others state that Wickliffe wrote full two hundred books, and diligently instructed, and turned from popery, John Huss (see A. D. 1415 and 1416), when the latter was still young, together with many others. P. f. Twisck, Chron., p. 720, col. 1, 2, from Leonh., lib. 6. Hist. Andr. funii, * Hence, when Wickliffe rejects the swearing: of oaths in civil or human contracts, he rejects all swearing of all oaths that have ever been in question; for not the promises which are made to God, but the oaths that are sworn to men, have been from ancient times, and are still, the matter in question. 312 MARTYRS MIRROR. fol. 45. fan. Crespin., fol. 354. Guil. Merula, fol. 886. Toneel. Niclaes, fol. 119. Zegk.,/ol. 119. Note. — That John Huss (though the Calvinists would like to claim him, as well as John Wickliffe), was opposed to the swearing of oaths, and had other articles in common with the Waldensian Anabaptist brethren, and that he learned this from John Wickliffe, and Wickliffe from said Waldensian brethren, we hope to make clear in its proper place. As to the article which Wickliffe was said to have taught, namely, that everything happens by an ab- solute or unavoidable necessity, on this D. A. Mel- linus, a Calvinistic preacher, remarks: "We suspect that this has been unjustly put on Wickliffe, by the malicious enemies of the truth" {2d book, fol. 495, col. 4). Afterwards, explaining it still further, he says that "This is a wanton slander and devilish lie, fabricated from nothing, and cast into the face of innocent John Wickliffe." Fol. 496, col. 1. Thus it is evident, that John Wickliffe, even ac- cording to the testimony of the Calvinists, did not maintain the article of precise predestination, as some before him, though wrongly, have believed. Note. — If John Wickliffe did not hold the article of predestination or unavoidable necessity, as one of the Calvinistic teachers here asserts and holds as truth, what, then, did he retain, in the matter of his belief, that accords only with the Calvinistic church ? Certainly nothing. A. D. 1372. — John Tylius, in his Chronicle of the Kings of France, writes, for the year 1372, con- cerning certain people whom he terms Turilupins, and, in papistic manner, very contemptuously calls a superstition, as follows: " The superstition of the Turilupins (a kind of Waldenses), who took their surname from the poverty common to them all, were this year condemned as heretics, together with their writings, books and clothes. ' ' J. Tyl. , Chron. , Reg. Gall. A. Mell, fol. 497, col. 3. Of their faith we shall presently speak. A. D. 1373. — Vignierus writes concerning these people called Turilupins, and their doctrine, that they were pronounced heretics at Paris, by the in- quisitors, and their books, publicly burnt, together with one of their women. Hist. Eccles., A. D. 1373. ex Guil. de Nangis. A. Mell. , same place. More anon. Note. — A fuller account of the death of this woman will be given in its proper place, in the history of the martyrs. OF THE UPRIGHTNESS OF THESE PEOPLE. The author of the second book of the Perse- cutions, relating how* these people, called Turilu- pins, were accused by some papistic writers, of not living honestly, replies in their stead, saying: "But these poor people are lamentably slandered; for they were upright Waldenses, to whom the papists imputed whatever they would." Fol. 497, col. 3. OF THE NAME OF THESE PEOPLE. As regards their name, Joachine Caudarius states that they obtained the name of Turilupins, in Flan- ders, Artois, and Hainault, because they lived in wildernesses, among the wolves. In lugibri Narrat. de excidio Wald. Alb., A. M., same place. OF THE BELIEF OF THESE PEOPLE. It may be observed here, that if these Turilupins were true Waldenses, as has been declared, they rejected infant baptism, the swearing of oaths, re- venge towards enemies, the mass, and all other Roman inventions, as appears from their own con- fession shown above. Note. — Henry de Haffra, at Vienna, A. D. 1376, wrote on Genesis, and greatly reproved the lies of the Romish legends, and about the merits of the saints. In a letter he also censured the clergy and their head, the Pope, for many errors, foh. Munst. , fol. 174, compared with the Chronicle of the De- struction of the Tyrants, p. 724, col. 1. Also: A. D. 1380, Michael Cesenas, formerly a Minorite friar, or monk, wrote against the Pope, calling him (from 2 Thess. 2,) antichrist, and the Roman church, Babylon, and the congregation of those drunk with the blood of the saints. The Pope deposed him from his dignity; but he adhered steadfastly to his opinion, foh. Munst., fol. 171. Catal. Test., fol. 691, compared with P. J. Twisck, Chron., p. 731. Also: In the same year Nicholas Clemongis op- posed the superstitious feast-days, excessive eating and drinking, (evil) speaking, and other improper things. See the last-mentioned chronicle, /. 732, from foh. Munst., fol. 170. Also: About A. D. 1382, M. Matthaeus Pari- siensis, a Bohemian, appeared, and wrote a large book concerning antichrist, (the Pope), saying that he had already come, and could be found in Rome. Thus did also Lupoldus de Bedenborgh. Compare P. f. Twisck, Chron., p. 734, col. 1, with Catal. Test., fol. 794, 796. Merula, fol. 890.. Also: A. D. 1384, John Muntziger, Rector of the school at Olm, read in his oration, that the supposed body of Christ should not be made God, and, hence, should not be worshiped as God. See the last-mentioned author, fol. 736, col. 1, com- pared with Hist. foh. Munst, fol. 171. A. D. 1390.- — Or about that time, mention is made of the Waldenses in the countries lying on the Baltic Sea; concerning whom Matthias Flaccius Illyricus states that he has an entire inquisitorial book, full of the proceedings held against the godly Waldenses who lived in those countries. Said Illyricus also had among his writings, an- other brief inquisition or investigation against the Waldenses; such as formerly was practiced against them in the bishopric of Mayence. He moreover says that he has still another, large book, full of proceedings held by the inquisitors against the Waldenses; in which 443 Waldenses are mentioned by name, who, about A. D. 1391, in Pomerania, MARTYRS MIRROR. 313 the Mark, and the adjacent places, were put on the rack and examined on the articles once confessed by the Waldenses. Many of these martyrs or con- fessors freely testified and confessed that they had been, one twenty, another thirty years, among this sect. Also, that their forefathers held the same doctrine. Matth. Flacc. III. Catal. Test. Verit. , lid. 18. Lib. 15, Title, De Waldensibus. Note. — From this it appears, writes a certain author, that the Saxon countries were full of Wal- denses, that is, orthodox Christians, already two hundred years, and more, before the time of Huss. For it can easily be computed, that when the 443 Waldenses were examined at once, there must have been an incomparably greater number who were not examined in regard to their faith, but concealed themselves, or took to flight, in order to escape the danger. And, truly, those who are noticed in the book, as having been examined, frequently men- tioned very many others of their belief, who were not present. Among other points relating to their trials, re- corded in this inquisitional book, were these: " That they were sober and frugal people, discreet in their speech, careful to avoid lying, swearing, etc." A. Mell., 2d book, fol. 505, col. 3, 4. Also, P. J. Twisck, Chron., p. 743, col. 2, from Henr. Box/torn, fol. 27. In the margin of the same page, Twisck says: "The Wandenses (or Waldenses) will not swear. ' ' Note. — A. D. 1390, the Lord raised up Richard Withe, who wrote many glorious things against the Pope, or the blasphemy of the so-called antichrist. Bal. Cent., lib. 7, cap. 10, compared with Chron. van den Ondergang, page 734, col. 1, 2. A. D. 1392. — On the 13th of January of this year, Walter Brute, a layman, but nevertheless a learned man, from the bishopric of Hereford, ap- pearing personally before Lord John, Bishop of Hereford, maintained, among several other articles militating against the Roman church, this point: "That Christians are not permitted, for any reason, in any case, to swear, either by the Creator or by his creatures. " A. Mell., 2d book, fol. 506, col. 3. NOTICE. — THE BELIEF OF WILLIAM SWINDERBY COMPARED WITH THAT OF WALTER BRUTE. Since Walter Brute is called {Fol. 505, col. 4,) a defender of the articles of William Swinderby, who was afterwards burnt for the faith, in Smith- field, London, it is quite evident, that William Swinderby must have held the same belief, which, as well as many other articles, they both had in common with the Waldenses. Besides, this article of non-swearing, together with the other two re- lated in this connection, is unmistakably called William Swinderby's article {Fol. 506, col. 3,), so that both of them, speaking as with one tongue, are also together charged here, with having pro- hibited all manner of oaths. THAT, BESIDES THE ARTICLE RESPECTING THE OATH, HE ALSO MADE A GOOD CONFESSION IN REGARD TO HOLY BAPTISM. It appears, moreover, from the confession of faith of Walter Brute, that also infant baptism was not recognized by him; for he speaks in the following manner concerning the burial of Christ : ' ' He (Christ) was buried, that we all by baptism, might be buried together with him into his death; in order that having died unto sin (notice, this is no work for infants), we should live unto righteousness.* A. M., from Fox Angl., p. 440. OF A CERTAIN ANCIENT CONFESSION OF FAITH OF THE WALDESIAN BRETHREN. Jacob Mehnring, writing on the fourteenth cen- tury, touching baptism, says : "I have had in my hands a very old confession of some Waldesian brethren in Bohemia, printed in the German lan- guage, in which they expressly confess that in the beginning of Christianity no infants were baptized ; and that also their forefathers did not do it," as John Bohemius writes. Lib. 2, Gentium Moribus: ' ' In former times baptism was wont to be adminis- tered only to those who were previously instructed in the faith, and examined seven times in the week before Easter and Whitsuntide; these were then bap- tized upon the confession of their faith; but when baptism was afterwards deemed necessary to salva- tion, it was also ordained, by the papists, that new- born infants should be baptized, and that sponsors should be assigned them, who confessed the faith, and renounced the devil, in their stead." Bapt. Hist, p. 7 38. About A. D. 1400. — D. J. Vicecomes cites from this century (from Nicephorus Callistus), lib. 1, cap. 23, that in Thessalia, baptism was administered only on Whitsuntide;f on which account many died without baptism. "Thus," remarks Jacob Mehrning on this, "we are informed, that even at this day there are brethren and Christians in Thessalonica, who agree with the Mennists in all articles of religion." These are J. Mehrning's own words (page 739), of which we shall speak more fully hereafter. OF CHARLES, BISHOP OF MILAN. Bapt. Hist., p. 740, D. Vicecomes, lib. 5, cap. 45, writes : ' ' Charles, bishop of Milan, admonished the teachers, dilligently to expound to their hearers the mystery of holy baptism, and to earnestly exhort them to a Christian walk, in order that the con- fession of the Christian name (upon which baptism was wont to be administered), might well become them." * This article has direct reference to the words which Fai wrote to the believing Romans : " Know ye not, that so many of < as were baptized into Jesus Christ were baptized into his death ? Rom. 6 : 3. t Others say, on Easter. 314 MARTYRS MIRROR. What else does this indicate, than that the teach- ers should exhort their hearers to the baptism, which ought to be administered upon confession of faith, and, consequently, not in infancy? Galvaneus, in the History of Milan, (B. H., page 741, D. Vicecomes, lib. 1, cap. 4), writes : ' ' St. Barnabas, when he first preached the Gospel at Milan, baptized in running water. ' ' This manner and these circumstances plainly in- dicate, as stated elsewhere, that infant baptism was then not practiced at that place. Note. — For the year 1394, mention is made of a number of people in Bohemia, who sided with the Anabaptists. Scb. Fr. Chron. der Rom. Kett., p. 121, col. 2, letter P., Picardy. A. D. 1400. — It appears that when the last year of this century had come, various persons opposed popery, not only with regard to baptism, but also to many other articles; of which, among other things, mention is made in the fourteenth book of the Onderga?ig der Tyrannen, p. 749, col. 1, 2, 3; where we have this declaration : ' ' The Pope has no absolute power or judgment, so that he cannot err; so all, even the papists, have taught for about four- teen hundred years. The ancient fathers, the Greek as well as the Latin, regarded Pope Honorius I. as a Monothelitic* heretic. Likewise, the sixth synod, in which he was condemned as a heretic, and his letters burned. From Perkins, fol. 421. Note. — If this condemning of the Pope as a heretic, as also the burning of his letters, was done from envy, or bitterness, we would by no means defend, much less praise, but far rather con- demn it. But since, as the matter appears to us, it was done from a good intention and godly zeal, we find nothing censurable in it. For the word condemn does not always signify eternal damnation, as the Holy Scripture uses it, J but it is also understood as meaning, to sentence or pronounce guilty. Thus, also, the name heretic, when rightly considered, signifies only a schismatic, headstrong person, who follows his own opinion, instead of the Holy Script- ure. Now, that the Pope of Rome was such a per- son, will not soon be contradicted by those who give dne honor to God, and allow themselves to be gov- erned by reason. The burning of his letters we re- gard as having been done from carefulness, lest any might be seduced or brought into error by them. This will satisfy the well-disposed, who, imitating the bee, will extract honey, instead of gall, from it. SAME YEAR AS ABOVE, A. D. 14OO. The universities of Prague, in Bohemia, Oxford, in England, and Paris, in France, wrote against the apostasy of the Roman church, and demanded a reformation, saying that the scandalous life of the Pope and the cardinals could not be tolerated; that the popes and cardinals were liable to err, and had frequently erred; and that the blessed Son of God, though having suffered much from the synagogue of the Jews, had to suffer much more from the princes of the papal synagogue. Concerning similar censures, read the books of Ulric of Hutten, the Frankish knight, printed A. D. 1520. * Others say, a Monocholite. t To an English reader this explanation will seem not only superfluous, but, perhaps, even obscure and contradictory. Let him be reminded that the work originally was written in the Dutch lan- guage, in which such explanation of the word in question (verdoe- mcn) is entirely in place. Transl. SAME YEAR AS ABOVE, A. D. 14OO. John Tauler, a German divine, said, at this time, in his book of sermons : " Our prelates (he means the rulers of the Roman church), are blind, and leaders of the blind; and it is to be feared that they both together will be condemned. ' ' He also spoke much of the persecution, tribula- tion, hardship, and suffering, a Christian must ex- pect here; but did not say that one should inflict sufferings one upon another. Read all his sermons, but particularly the nth, 15th and 31st chapters in his book, where he treats of suffering; also the first-mentioned author, in the place indicated. Note. — That John Tauler was a very pious and highly educated man, appears from very many testi- monies given concerning him. Truly, he was as a flaming torch in his time, to lighten up, by his doc- trine as well as his life, the dark night of perversely religious popery. But if he still erred in anything, which may easily have been the case, it is all over- balanced by his virtue and learning. Nevertheless, we could not defend errors, neither in him nor in others. Our love must never be so blind as to hinder us from seeing a blemish (if there is any) in what we love. But he who has not lived so that his errors are apparent, should, herein, if he is otherwise well dis- posed, be borne with; and this the more, when he has to live among so disorderly a people, as popery was then composed of, and can obtain no other lib- erty. Such was John Tauler, and as such we will recognize him. Our love will and shall bear his weakness. Hence, dismissing this, we will turn to the pious witnesses of the Lord, who laid down their dear lives for the truth which they confessed. AN ACCOUNT OF THOSE WHO SUFFERED IN THE FOURTEENTH CENTURY. SUMMARY OF THE MARTYRS OF THE FOURTEENTH [The exordium to the entrance of this century is taken from the places where most of the martyrs suffered at this time, as also from the circumstances of their suffering and death. The manner of inqusition over the believers in these times, shown in divers articles, for the year 1301, according to the account of Jean Paul Perrin Lyonnois. Dulcinus and his wife Margaret, who, as L. Kreutz- heim says, founded a sect alike in every respect to the Anabaptists, are torn limb from limb; and with them one hundred and forty others, burnt for the same faith, at Novaria, in Lombardy, A. D. 1308. MARTYRS MIRROR. 315 Very many persons at Crema (probably Krems), in Austria, burnt for the religion of the orthodox Waldenses ; also at Steyer, in the same Austrian ter- ritories, and at Zuidenitz, in Poland, all of whom are put to death by being burned, A. D. 1315. Two years after, namely, A. D. 1317, four per- sons, called Brethren of the Poor Life, or Wal- denses, miserably perish, on red-hot coals, at Mar- seilles, in France. A persecution of the believing Waldenses, insti- tuted by Pope John XXII., set forth for the year 1319, from the accounts of the ancients . This perse- cution extended A. D. 1330, into Bohemia and Po- land; one Eckhard burned for the beforementioned faith. Note. — For the years 1336, 1340, 1350 and 1360, of the frankness of John de Pistoia, Conrad Hager, John de Landuno, John de Rupe Scissa, who did not hesitate to point out to the Pope his errors. Also what happened to them on this account. Another persecution of the Waldensian brethren in France, originated A. D. 1365, by Pope Urban VI., adduced from his own bull. Eight years after, namely, A. D. 1373, still an- other persecution is shown, which arose in Flanders, Artois and Hainault, in which Peronne, of Aubeton, a pious woman of the Waldesian religion, offered up her life to God, by fire. Thirty-six persons called Waldenses are burnt for the faith, at Bingen, A. D. 1390. A severe persecution of ancient Waldenses arises again on the Baltic Sea, four hundred and forty- three of whom are severely tortured, and put to death, in the Mark and in Pomerania, A. D. 1391. The sufferings of the Christian believers, caused by those of the Roman church, in which one Wil- liam Santrus, who censured the Pope, loses his life, circumstantially shown, for the last year of this cen- tury, A. D. 1400. In a note, the testimony of Franciscus Petrarcha against the Pope is brought to recollection ; on ac- count of which opposition he had to suffer expulsion and persecution from the Roman dominions. Con- clusion of the tragedy of the fourteenth century.] With few steps we shall make a long journey, and our course will be not less wonderful than sad. The places through which we will first travel are the mountains of Lombardy, near Novaria. In the midst of our journey, we will come to the cities Crema and Steyer, in Austria, Zuidenitz, in Poland, and Mar- seilles, in France. Thence we propose to proceed into Bohemia; and at last to finish our journey in the countries on the Baltic Sea. What will we meet on our way, dear friends? Certainly nothing that is pleasing to the flesh; for fire and flames shall threaten us on our right hand, and deep waters on our left. Between them there is nothing but bloody scaffolds, gallows, wheels, stakes and countless horrible instruments of death and tor- ture, which cause men to die slowly, as by a thou- sand deaths. The company is composed altogether of bodies burned, drowned, beheaded or otherwise murdered; so that our footsteps must tread through the midst of skulls and dead men's bones; to say nothing of the crimson blood, which seems to flow in rivulets, yea, sometimes in large streams, along the ways which we must travel. Nevertheless, our heart is full of joy, and we are delighted with this journey, and draw life in the val- leys of death; for here is the portal of heaven, the door of the blissful palace, which is indeed strait, yea, on the posts of which flesh and blood remain; but through which is the entrance into the spacious- ness of the heavenly halls, and into the infinite and ever-blooming garden of the blessed paradise. Here are heard, with the ears of faith, as near by the glad voices of the holy angels,* to which no singing of nightingales in earthly groves can be compared; nay, the most lovely instruments of music, when compared with these sound harshly and unpleasantly to the ear. There are also beheld, as with un- clouded eyes, the majesty of God, Jesus, the Savior of the world, and the heavenly societies. We dare not further speak of it,f for human ear hath not heard nor eye seen; neither have entered into the heart of man, the things which God hath prepared for them that love him. 1. Cor. 2:9. All this is there perceived in the soul, though the bodies suffer great distress; but this is soon over. Have we no reason, then, to long for this journey? Certainly. Hence, let us go on. The Lord guide us and show us the right way, that we may not only begin well, but also finish well. O ye slain and martyred multitudes, who have testified with your blood to the name of your and our God, we have come to behold your martyr- dom, and to make it known, by writings, to our fel- low brethren; not that we intend to make a pilgrim- age to the places of your death, to salute you in the manner of worship, or to bring you an oblation, after the manner of the priests, by no means; for this would profit neither you nor us; but we seek to bring to remembrance your good examples. With this we will begin. Note. — Before we approach the sad mountains and fields of the miserable, but nevertheless well comforted martyrs, it will be necessary to give an account respecting the mode of the inquisition which, having commenced in the preceding century already, had continued even to this time, and was the cause of all the harm and distress which now came upon the believers, and through which they had to suffer, first in their consciences, and then in their bodies, yea, were subjected to the most bitter and cruel death. In the preceding century, for the years 1214 and 1215, we showed the beginnings of the inquisition; we now come to its progress and extension. * " Glory to God in the highest." Luke 2: 14. f And (he) heard unspeakable (unrevealed) words, which it is not lawful for a man to utter. 2 Cor. 12:4. 316 MARTYRS MIRROR. OF THE MODE OF INQUISITION OVER THE BE- LIEVERS, IN THESE TIMES, ACCORDING TO THE ACCOUNT OF JEAN PAUL PERRIN LION- NOYS, AND THE TRANSLATION OF J. M. V., AND B. LYDIUS. "As regards the deceitful course," says the trans- lator, "which the aforementioned inquisitors were wont to take in the execution of their office, we would have no knowledge, save what some believers who escaped the Spanish Inquisition, could have told us concerning it. But it was not the will of God that these, their wiles, should remain hid, and that we should obtain no copies thereof, written by them- selves. Behold, then, the cunning artifices of the in- quisitors, which served them for rules and instruc- tions, in conducting the processes against the Wal- denses. RULES OF THE INQUISITORS. i. It is not permitted or advisable to dispute con- cerning the faith in the presence of the laity. 2. No one is to be regarded as converted, if he will not accuse all those whom he knows to be such as he is. 3. He who does not accuse those who are such as he is, must be severed from the church as a diseased member; that the sound members may not become corrupted by it. 4. After any one is delivered to the secular judge, great care must be exercised, that he be not allowed to prove his innocence, or show his harmlessness before the people; for if he is put to death, the peo- ple will take offense; and if he is discharged, the (Catholic) faith will be endangered. 5. Care must be taken not to promise his life, be- fore the people, to him who is condemned to death (namely, if he indicates his willingness to become converted); seeing that no heretic would allow him- self to be burned, if he could escape by such a promise; and if he should promise conversion before the people, and his life would not be granted him thereupon, the people would take offense at it, and think that he were put to death unjustly. 6. Observe : The inquisitor must always take the deed for granted, without any consideration, and ask the questions only in regard to the circum- stances of the matter, not saying : Have you made confession to the heretics ? but, How often have you made your confession to the heretics? Again, do not ask: Have they slept in your house? but, In what room of your house did they sleep? and the like. 7. The inquisitor may look into a book, as though he had noted down in it, the life and conduct of the accused, together with everything in regard to which he is interrogating him. 8. The accused must be threatened with death, if he will not confess, and be told that his doom is sealed; that he must regard his soul, and, first of all, forsake his heresy; " For," it shall be said, "you must die; accept with patience whatever shall befall you." If he then answer: "Since I must die, I would rather die in this my faith, than in the faith of the Roman church," rest assured, that previously he only pretended to be desirous of becoming con- verted; and therefore he must then be brought to justice. 9. The thought is not to be entertained of over- coming the heretics by skill of learning, or knowl- edge of the Scriptures, since the learned men are much sooner confounded by them; the result ol which is, that the heretics are then still more con- firmed and encouraged, seeing they thus outwit even those who are educated. 10. It is to be well observed, that the heretics never speak right out, and that, when compelled by much questioning, they generally allege that they are simple and unlearned men, and, hence, know not how to answer; and that, seeing that the by- standers are moved to compassion for them, as though they were wronged, regarding them as sim- ple and harmless people, they take courage from this and pretend to weep, as poor, miserable men, and, imploring their judges, make strenuous efforts to free themselves from the inquisition, saying : " My Lords, if I have erred in any matter, I will gladly accept the penance for it; but assist me to free myself from this reproach, in which I have fallen through hatred and envy, without having transgressed." But the courageous inquisitor must then in no wise be moved by such entreaties, nor give credit to such dissimulations. 11. Moreover, the inquisitor shall announce to them beforehand, that they will gain nothing by swearing falsely (from necessity); since they (the lords) have matter enough to convict them by wit- nesses; and that therefore they need not think that by means of swearing they will escape sentence of death; but it must be promised them, that as far as they voluntarily confess their error, they shall obtain mercy; for in such perplexity many are found, who confess their errors, in order to escape. "Behold," says the writer of this inquisition, ' ' these are the cunning artifices formerly employed by the inquisitors throughout Europe, against the Waldenses," etc. In the second book of the first part of the History of the Waldenses, by/ P. P. L., pages 62, 63, 64. Note. — About this time (A. D. 1303) Peter Jo- hannis taught that the Pope was the antichrist, and the Roman synagogue the great Babylon. About his martyrdom, however, we have not been able to learn anything. See P. J. Twisck, Chron., p. 643, col. 2, from Georg. Pac., cap. 11. DULCINUS AND HIS WIFE MARGARET, TORN LIMB FROM LIMB; AND, WITH THEM, AN HUNDRED AND FORTY OTHERS BURNT FOR THE FAITH, AT NOVARIA, IN LOMBARDY, A. D. 1308. About the year 1305, the light of the evangelical doctrine began to arise with power also on the mountains of Lombardy, called the Alps, through a MARTYRS MIRROR. 317 pious man, called Dulcinus of Novaria, and his wife, who, having accepted the orthodox faith of the Waldensian brethren, excelled most gloriously in doctrine and life, so that Dulcinus by his doctrine, and his wife by her good example, and both by their living and effective faith, opened the eyes of several others, and caused them to separate from popery, and follow Jesus Christ, in true penitence and uprightness of life, which they did in full earn- estness for the love of Jesus Christ and the salvation of their souls. But even as it was in the time of John the Baptist, that many unregenerated Pharisees and Sadducees came to his baptism, so it seems also to have been here; for it appears that some who seemed to ad- here to his doctrine, lived at the same time in anger, revenge, and after the flesh; which, as may be pre- sumed, grieved this good man and his wife, as also the church which he had founded, and which de- sired piously to adhere to the doctrine of Christ, very greatly. In the meantime, about the year 1307, Pope Clement V., receiving information thereof, con- demned said pious man Dulcinus and his wife Mar- garet as arch -heretics, and commanded them, as well as their adherents, to be exterminated. To ac- complish this, many Romanists, who had marked themselves with the sign of the cross, lent their services; who charged the misdeeds of the hypo- crites also upon the pious, and thus endeavored to extirpate them both together; the pious, however, with far more severe and intolerable torments, than the hypocrites. Thus it happened that this pious man Dulcinus and his wife, refusing to depart from the faith, were torn limb from limb by them, burnt to ashes, and the ashes scattered to the winds. The principal members of the church, one hundred and forty in number, loving Jesus Christ, whom they had con- fessed, more than this temporal life, were all, as they steadfastly adhered to the accepted truth burnt alive, and thus, having commended their souls to God, offered up a living sacrifice acceptable unto God, about the year 1308. Note. — These were the people of whom Leon- hard Krentzheim has written in his Chronicle, as already noted, saying : ' ' Dulcinus and Margaret founded a new sect or heresy (thus speak the pa- pists) alike in every respect to the Anabaptists, which continued until, etc." Touching their martyrdom, A. Mellinus writes, from some ancient books of history, that they were first torn limb from limb, and then, as we stated above, burnt to ashes. This martyrdom, the papis- tic historians themselves confess, not only the men, but also the women, endured very steadfastly unto death, in the city of Novaria, in Lombardy. In the second book of the Perseciitions, fol. 477, col. 4, fol. 478, col. 1, from Prat, de Haeres Tit. Dulcin. ex Bernhardo Lutzenbtirgh. FURTHER OBSERVATION — WHAT P. J. TWISCK HAS WRITTEN CONCERNING IT. "This year," he writes, "many pious people were cruelly destroyed for their religion, by order of Pope Clement V. Over four hundred persons were killed by hunger, cold, and the sword (of these, however, we do not speak here), and one hundred and forty were burned (these are the ones of whom we speak), the principal teacher of whom, together with his wife, very steadfastly endured death." Chron., page 649. A. from Henr. Box A., fol. 26. Note. — The reader should observe here, that said hundred and forty martyrs, who at Novaria were put to death by fire, are called special followers of the doctrine of Dulcinus, are to be clearly distin- guished from a certain other number of about four hundred persons who, having been surrounded on the mountains, by the Pope's crusade, lost their lives by hunger, cold, and the sword; for not the latter, but the former, are the ones whom we would notice here. TOUCHING THEIR EAITH, ACCORDING TO THE AC- COUNT OF A. MELLINUS. Concerning their faith, A. Mellinus says: "From this it can be clearly inferred, that Dulcinus and his wife, and many other martyrs with them, died for the true confession of the doctrine of the Waldenses; because they opposed the Pope of Rome, and the Roman church, maintaining him to be the anti- christ, and her the Babylonian whore prophesied of in John's Revelation." Second book, fol. 478, A. VERY MANY PERSONS BURNT FOR THE FAITH, AT CREMA, IN AUSTRIA, A. D. 1315. A. D. 1315, very many orthodox Christians were sought, found, and burnt as heretics, by the Do- minicans, or inquisitors, in the city of Crema, (probably Krems), under the bishopric of Passau, in the archduchy of Austria. In the second book of the Persecutions, fol. 479, col. 1, ex Trithem. Chron. Hirsaug., A. D. 1315, p. 211, edit. Frcheri. CONCERNING THESE MARTYRS, ACCORDING TO THE ACCOUNT OF TRITHEMIUS. The papist Trithemius says: ' ' There were further, in Austria, in different places, very many burnt alive at this time (namely, A. D. 1315), all of whom unanimously, yet obstinately (we say steadfastly), continued with great joy, unto death. Trith. in Chron. Hirsaug., and Chron. Sponh., same year. 318 MARTYRS MIRROR. WHAT P. J. TWISCK HAS WRITTEN CONCERNING THIS. In Austria, near Passau, a great number of the Waldenses or believers were apprehended for their religion, and publicly burned alive in the city of Crema, adhering steadfastly to their faith, and evincing in the midst of the flames, that the death and pain which they suffered for the honor of God, and the truth, were sweet to them. Chron., p. 657, col. 1, from Henr. Box/i., fol. 27. Phil. Marnix Tafer., fol. 141. Note. — Immediately after the account of the martyrs, noticed for the year 1315, the same author speaks of their teacher, their great number, and comfortful martyrdom; for, after saying, that to many of them death and pain were sweet, he adds these words: "Which, among others, appeared also in the case of their teacher, called Lolhard, who confessed in his trial, that in the countries of Austria and Bohemia alone he could find eighty thousand persons who were one with him in religion. ' ' Chron. , page 657, col. 2, taken from the writers cited. Note. — These are the same people whose con- fession relative to baptism, the swearing of oaths, and other articles, we have shown to accord well with that of the Anabaptists. Concerning this, see our account of the orthodox faith for the fourteenth century, year 1315, and the testimonies adduced there. MANY PERSONS CALLED WALDENSES MARTYRED AT STEYER, IN AUSTRIA, AND GREAT NUMBERS OF THEM BURNT FOR THE FAITH, AT ZUI- DENITZ, IN POLAND, A. D. 1315. Matthias Flaccius Illyricus (Catal. Test. Verit., lib. 19, Tit. Stier.) declares to have heard from the the lips of Michael Stifelius, that in a certain monas- tery, in the city of Steyer, situated between Austria and Bavaria, three large books containing the con- fessions and examinations of very many persons who had departed in belief from the Roman church, were found. I presume, says Illyricus, they were Waldenses, a great number of whom were formerly scattered not only in Austria and all Germany, but also throughout all the countries of Europe. "And truly," says a certain author, "Illyricus is not mistaken in his conjecture." In the meantime he calls them martyrs, but does not state in what their martyrdom consisted, or with what death they confirmed the power of their faith. See the large Book of Christiaji Martyrs, fol. 479, col. 3, 4. OF THE ACCOUNT OF ALBERT KRANTZ, CONCERN- ING THE DEATH OF THESE MARTYRS. Albert Krantz also writes, in his History of the Vandals, of very many such (so-called) heretics, namely, Waldenses, in Poland, in the city of Zui- denitz, concerning whom, he says, according to the manner of the papists, that they disturbed the church there, in consequence of which, having been convicted of heresy against the Roman church, great numbers of them ended their lives in the flames. Hist. Vand., lib. 8, near the end. Also, A. Mell. , 2d book, fol. 479. Their confession, which agrees with that of the Anabaptists has already been explained, which ex- planation it is not necessary to repeat; hence it is not to be doubted, but is an established fact, that these people were all pious witnesses of Jesus Christ, who for his name's sake did not spare their lives even unto death. FOUR PERSONS, CALLED BRETHREN OF THE POOR LIFE, OR WALDENSES, BURNT FOR THE FAITH, AT MARSEILLES, IN FRANCE, A. D. 1317. Now when the light of the Gospel began to break forth greatly from the doctrine of the Waldenses, which militated against the papal inventions, this also manifested itself in a monastery, among the Franciscan monks; so that particularly four of the order of the Minorites, their eyes being opened, separated from monachism, and at the same time from the superstitions of popery, desiring thence- forth to follow and serve Jesus Christ, their Savior, not in a simulated, but in true poverty, with, in, or among the cross-bearing church of God, called the Poor Men of Lyons, Brethren of the Poor Life, or Waldenses; who also opposed infant baptism, the swearing of oaths, revenge against enemies, and other articles of the Roman church . Against this, Pope John XXII. issued a papal decree, directed against the Fratricelli (Little Breth- ren) or the Brethren of the Poor Life, prohibiting them from holding secret or public assemblies, from electing pastors or teachers over them, and from practicing their worship; because they despised the sacraments of the (Roman) church, and had de- parted from the Roman Catholic faith; hence they were excommunicated by him, together with all those who in any measure defended or followed them, and therefore delivered to the inquisitors, to be examined concerning their faith. See Bzov., A. D. 1317, art. 18. In the meantime, it appears, the above four per- sons, refusing to depart from the truth which they had confessed and accepted, were condemned to death as heretics, and, having commended their souls to God, were burnt alive. In regard to this, the papistic writer Vignier says: "In the same year (A. D. 1317) four Minorite friars were burnt alive on St. Michael's eve, at Mar- seilles, in France, because they maintained against the Pope the heresy of poverty." Also, A. Mell., 2d book, fol. 480 . Note. — As regards their faith, said Pope John XXII., who had first excommunicated them, made, the following year, A. D. 13 18, in a certain decree, among other things, this statement: "Their third error coincides with the error of the Waldenses; because they maintained that men ought not to swear on any account, teaching that it is a sin unto MARTYRS MIRROR. 319 death." Bzov. Annal., Tom. 14, A. D. 1318, art. 1. At the close of the fourth article are these words: ' ' So that it appears from this, that these Franciscan monks had apostatized from popery to the doctrine of the Waldenses." A. Mcll., 2d book, fol. 480. PERSECUTION OF THE BELIEVERS CALLED WAL- DENSES, BY POPE JOHN XXII. , A. D. 1319. A. D. 1319, Pope John XXII. again began to persecute the Waldenses in France, through his in- quisitors, thejacobine, or Dominican, monks; who, having convicted many of them, as papistic writers say, of their belief (namely, that they were Wal- denses), delivered them to the princes and secular authorities for punishment. Bzov. Annal. A. D. 1319, Art. 10, from a manuscript in the Vatican library. Also, in the second book of the Hist, of the Perse- cutions, fol. 480, col. 3. Touching the names of these people, as also the manner of their martyrdom, suffering and death, I have not been able to ascertain anything, except that, professing the belief of the Waldenses (as we have already stated), they were therefore subjected to persecution and suffering. Note. — A. D. 1328. At this time Marsilius de Padua enjoyed distinction ; he wrote against the Pope, and also various things against the Roman church, but his work was condemned as heresy, and the reading of it strictly prohibited. Merul. . fol. 8yo, Georg. Pac. cap. 1 1 , compared with P. f. Twisck, C/iron., page 685, col. 1. PERSECUTION UNTO DEATH AGAINST THE BELIEV- ING WALDENSES, IN BOHEMIA AND POLAND; IN WHICH ALSO ONE ECKHARD WAS BURNT FOR THE SAME FAITH, A. D. 1330. A. D. 1330, the aforementioned persecution against the Waldensian brethren rose to its highest point in Bohemia and Poland ; concerning which the follow- ing account is found in ancient histories : "In that year, A. D. 1330, very many of those who adhered to the doctrine of the Waldenses, were persecuted unto death and executed, by the inquisitors, in the kingdoms of Bohemia and Poland. In the large Book of Christian Martyrs, 2d part, fol. 483. TOUCHING SAID PERSECUTION ; ALSO ABOUT ECK- HARD, ACCORDING TO THE ACCOUNT OF P. J. TWISCK. Richard, also called Eckhard, formerly a Domin- ican monk, was condemned as a heretic, because he fearlessly preached the Gospel, and reproved the abuses of the papists. And in the kingdom of Bohe- mia and Poland many were put to death for their religion or faith. Chron., page 685, col. 2, extracted from Hist. Adri. , fol. 64, Herm. ■ Mod. fol. 27 1 , Henr. Boxh. fol. 27. Note. — John Aston, a well learned man of Ox- ford, for teaching that the bread of the holy Supper remained unchanged, was apprehended as a heretic, A. D. 1330, by the archbishop of Canterbury, and died in prison. See the authors referred to above in connection with Eckhard. Others add here, says Nicholas Vignier, that in said year (A. D. 1330) a certain Jacobine monk, Eckhard by name, whom others, though errone- ously, call Richard, was publicly burnt, because he steadfastly maintained said opinions of the Wal- denses. Nich. Vign. , Hist. Eccl, A. D. 1330. Also in the second book of the Hist, of the Persecutions, fol. 483. FURTHER OBSERVATION. "I am of the opinion," writes A. Mellinus, "that this Eckhard is the same German (apostatized) Do- minican, of whom Trithemius makes mention in his Register of Ecclesiastical Writers, stating that he was a very learned man, and wonderfully experi- enced in the word of God. A. Mell., from Trithem. De Script. Eccles. , fol. 483. Note. — A. D. 1336, on the 23d of June, John de Pistoia was publicly burnt at Venice, because he maintained the supposed heresy of the evangelical poverty. Chron. van den Ondergang, page 689, col. 2, compared with Merula, fol. 873. Also A. D. 1340, Conrad Hager, having about this time, taught for twenty-four years, that the mass was by no means a sacrifice either for the living or the dead, and, that the taking of money by the priests, for dying men, was nothing but theft and sacrilege — in consequence of which many departed from obedience to the Roman church — was appre- hended and secretly murdered. See in the last mentioned chronicle, page 691, col. 2, from fohn Munst., fol. 169, Hist. Andr.,fol. 64, Pac. cap. 11. Also A. D. 1350, John de Landuno, of Ghent, a highly learned man, vigorously attacked and cen- sured the high power, supremacy, and false doctrine of the Pope; but what happened to him on this account, our author has omitted to say. Page 703, col. 1, compared with foh. Munst., fol. 168. Also A. D. 1360, John de Rupe Scissa publicly spoke against the Pope, saying: "Who is there among you, most holy father, and most gracious cardinals (for these were the titles by which they were called) that dare say that Peter or Sylvester (namely, the upright) ever rode with a train of two or three hundred horses, as is now common for you .... to do? but they were reserved and quiet, and like other pastors and preachers, made no pa- rade or display, and were also well content with sim- ple food and clothing." He also said that the Popes employed the goods given, or received by them, in pride, wantonness, and tyranny. Who would think that the Pope received this candid censure in good part? Compare foh. Munst. Tract., fol. 53, with the account in the Chron. van den Ondergang, page 711, col. 2 . In the mean time, we learn that said John de Rupe Scissa, three years afterwards, was burnt at Avig- 320 MARTYRS MIRROR. non, because he defended the truth. See the last mentioned chronicle, for the year 1363, ex Georg . Pac, cap. 11. PERSECUTION OF THE WALDENSIAN BRETHREN, IN FRANCE, BY POPE URBAN VI., A. D. 1365. A. D. 1365, it is recorded that Pope Urban VI. charged all the prelates in France, and the inquisi- tors of the faith there, by an express bull, that they should not suffer the heretics (the Waldenses, who were then called Beghards and Beguines) to live with impunity, but should exterminate these erring spirits (thus he calls these pious people) together with their errors, with the sickle of ecclesiastical discipline. See the papistic writer Bzovius, for the year 1365, art. 8; also, the Calvinist Mellinus, 2d book, fol. 488, col. 1. As to how the Waldenses in those times were called Beghards, and were persecuted, see A. M., same book, fol 479, below in the fourth column. The confession of faith of these people we have shown in its proper place, and repetition is not necessary . SEVERE PERSECUTION IN FLANDERS, ARTOIS, AND HAINAULT; IN WHICH PERONNE OF AUBETON, A PIOUS WOMAN, IS PUBLICLY BURNT FOR THE FAITH, ABOUT A. D. 1373. In the midst of these persecutions, which, in the years 1372 and 1373 were carried on against the Waldenses, who were called Turilupins, because in Flanders, Artois, and Hainault they had to live in forests inhabited by wolves (as we have already stated), it occurred, that among a great number of these people, who were burnt as heretics, with their writings, books, and clothes, also a certain woman, called Peronne of Aubeton, who had accepted that doctrine and faith, and refused to depart from it, was condemned as a heretic to be publicly burned ; which, as is stated, took place with her, at Paris, A. D. 1373; and thus, continuing steadfast, she tes- tified that the '"Trial of her faith was more precious than of gold that perisheth, though it be tried with fire." 1 Pet; 1:7. Note. — Respecting the offering of this woman, as also, the accusations, cast by the papibts against the Waldenses, called Turilupins, and how A. Mellinus, preacher of the Calvinists, replies in their stead, saying that these poor people were lamentably slan- dered, and that they were upright Waldenses ; also, that the papists imputed to them whatever they would. See large Book of Christian Martyrs, 2d part, fol. 497. THIRTY-SIX PERSONS CALLED WALDENSES, BURNT FOR THE FAITH, AT BINGEN, A. D. 139O. The holy apostle Paul very aptly wrote (2 Tim. 3:12), "And all that will live godly in Christ Jesus shall suffer persecution;" for this appeared, A. D. "1390, in the case of certain pious Christians, who, being citizens of the city of Mentz, in Ger- many, had not less their citizenship in the new and heavenly Jerusalem; having accepted the faith and doctrine of the Son of God, whereupon they, as obedient followers of Christ (as may be inferred) had been baptized according to the confession of the Waldensian brethren, in order thus to work out, in the footsteps of faith, their salvation with fear and trembling, according to the rule, Phil. 2:12. But since the rulers of darkness could not bear this light of truth, it came to pass, in the city of Bingen, that thirty- six (not of the least) of said chil- dren of light, were apprehended, and, refusing to depart from the truth once confessed, were con- demned to death, namely to be executed with fire; that is,' to be burnt alive; which was also done with them, and thus they, through fire, offered up a liv- ing, holy sacrifice acceptable unto God. Concerning the offering of these people, mention is made in the 2d book of the Hist, of the Persecu- tions, fol. 505, col. 3, ex Matth. Place. Illyr. Catal. Test. Ver. Said Illyricus also confesses that at that time (A. D. 1390) thirty-six citizens of Mentz were burnt alive at Bingen, for the faith of the Waldenses. Note. — Some one may ask himself, whether these martyred persons, who were called citizens of Mentz, and were put to death at Bingen, were not the same martyrs spoken of in a certain place in the preceding century; since it is also stated of them, that they were inhabitants of Mentz, and lost their lives at Bingen; however, this cannot well be recon- ciled, since there is a great discrepancy, in regard to the time, as well as the number of the persons. For as regards the time, the former lived one hun - dred and eighty-seven years earlier than the latter; as they were dead already in the year 121 2 (accord- ing to the account of Bruschius, in his History of the German Monasteries; also, A. Mell., fol. 457, col. 3) ; but these last mentioned ones were put to death A. D. 1390, as has been shown. Regarding the number of persons, that of the former is given as thirty-nine, but that of the latter as thirty-six — a discrepancy of three. As to their citizenship or res- idence at Mentz, which is stated of both, as well as that they were both put to death at Bingen, are facts that need not cause any one to think, that be- cause there is an agreement in these respects, that the same people have been noticed twice by the writers; for it may be, that at that time those of Mentz had no court of their own, or power to pro- nounce sentence of death, and that, hence, they had to deliver those of their prisoners who were confined for capital crimes, to those of Bingen, or at least had to bring them to trial there, as is customary, even at the present day, in many other cities. MARTYRS MIRROR. 121 GREAT PERSECUTION OF THE BEEIEVING WAL- DENSES ON THE BALTIC SEA; FOUR HUNDRED AND FORTY-THREE OF THEM SEVERELY TORTURED AND PUT TO DEATH, IN THE MARK AND POMERANIA, ABOUT A. D. 1390. About the year 1390 there began, in the countries on the Baltic Sea, the very severe persecution of the Waldenses, of which we made mention of our ac- count of the true faith in the fourteenth century; which, continuing until into the year 1391, was the cause that, among very many others, four hundred and forty-three of these people, whose names are mentioned, in Pomerania, the Mark, and the adja- cent places, were brought to torture or the rack; who, refusing to apostatize, freely confessed their faith, and how many long years they had believed and confessed the truth of their faith, which was called a heresy. They are stated to have been sober and frugal people, discreet in their speech, careful to avoid lying, swearing, etc. Second book of the History of the Persecutions, fol. 505, col. 3, 4, ex Catal. Test. Verity lib. 18. Matt. Flacc. Illyr., lib. 15. Tit. de Waldensibus . Vignier 'recutil de histoire de r Eg Use, A. D. 139 1. Note. — It seems that these people were not only persecuted and tortured for the faith, but also put to death; according to the account of P. J. Twisck, who says: "Of the believers or Waldenses more than four hundred and forty were apprehended and put to death for their religion, in the countries of Saxony and Pomerania, whose confession showed that they had received that doctrine from their par- ents, and that their teachers came to Bohemia; and the proceedings in their trial shows among other things that they were sober, and discreet in their speech, carefully avoiding lying, swearing, and all dishonorable practices.* P. J. Twisck, Chron., page 743, B ., from Henr. Boxh., fol. 27. OF THE PERSECUTION AND SUFFERING OF THE CHRISTIAN BELIEVERS, BY THOSE OF THE ROMAN CHURCH, A. D. 1400. That the intelligent and godfearing J. Tauler called the prelates of the Roman church blind and leaders of the blind, and taught his fellow-believers much concerning the persecution and suffering of the true Christians, we set forth in our account of Holy Baptism, for the year 1400. In the meantime some of the sheep of the flock of Christ were devoured by the Roman wolf; their names, however, are not known to us, except one, and even respecting him we have not been able to obtain sufficient information with regard to his whole faith, save this much, that in his belief he was op- posed to antichrist, that is, the Pope of Rome; on which account the cruel death by fire was inflicted upon him, because he would not apostatize. * These virtues have previously already been ascribed to ther and are distinctly asserted of them by various other writers. Concerning this, the following words, among others, are found in the Chronijck van den Onder- gang: "William Santraus also opposed the (Ro- man) antichrist at this time; he fell into the power and custody of the archbishop of Canterbury, where he, after a whole year's confinement, ultimately, though with great steadfastness, ended his life in the flames." Chron.. page 750, col. 1. Note. — A. D. 1400, Franciscus Petrarcha wrote mightily against the Pope, saying, 1. That the Pope was antichrist; 2. That his court was Babylon and the whore that sitteth upon many waters (of which we read in John's Revelation), yea, the mother of all idolatry and whoredom; 3. That Rome was a school of errors, a temple of heresy, and a nest of treachery. But speaking thus the truth, the writers say, he could find no shelter, but was persecuted and driven away by the Pope. P. f. Twisck, Chron., page 750, col. 1, compared with the twen- tieth letter of F. Petrarcha, and the poem composed on it; also, Phil. Mam. Tract, fol. 213. AN ACCOUNT OF THE HOLY BAPTISM IN THE FIFTEENTH CENTURY. SUMMARY OF BAPTISM IN THE FIFTEENTH CEN- TURY. [In the beginning of this century, the decree Stat- utum ex Officio, of King Henry IV., of England, published against the Wickliffltes, is mentioned. Thereupon follows a recital of fifteen articles of said-Wickliffites, which by the inquisition were laid before them, for recantation; the twelfth article of which declares, that a child, though it die unbap- tized, will be saved ; and the thirteenth article, that neither the Pope, nor the prelates, nor any ordi- nary, can compel any one to swear; the other arti- cles are against the superstitions of the Roman church. Another article charged against these people, namely : that if they had an infant, they would not have it baptized by the hands of a priest in church . William Thorpe is charged with five articles, the last of which is : That he taught that one ought not to swear. Thirteen articles, mostly against the Roman su- perstitions, are ascribed to John Huss, the thir- teenth or last of which declares that one ought not to swear in any wise. A notice concerning the followers of John Huss; also, the article of holy baptism, as professed by the Taborites. An account for the year 1455, of many Wal- denses in the bishopric of Reichstadt, who had twelve teacheis; also of some of them who resided in Austria, A. D. 1471, and in the bishopric of Eichstaedt, A. D. 1475. The edict of King Matthias against the Mora- vians, or Moravian Brethren, who are called Old Waldenses, as also Baptists (Anabaptists), is shown for the year 1481. 322 MARTYRS MIRROR. Conclusion to the fifteenth century; in which it is shown by different reasons, how it comes, that there were so few public testimonies of the old continuous Waldenses. Here we take our leave, with the close of this century.] In this following century we find some persons who are opposed to oaths, some to war, some to infant baptism, and other articles in opposition to the Roman church; of which we will give a briet account. A. D. 1 40 1. — A certain celebrated writer relates, from John Fox's English History of the Persecu- tions, that then, in the month of January, King Hemy IV. held a parliament at London, in which a decree or bloody edict was issued against the Wick- liffites, of whose belief against infant baptism and oaths we have already written, in speaking of their leader John Wickliffe; and who at that time, after the English custom, were called Lollards. This decree or edict was called: Statutum ex Officio, or Edict of King Henry IV. against the disciples oi Wickliffe, in England. See 2d book of the History of the Persecutions, fol. 514, and fol. 515, from John Fox's Angl., fol. 481. TOUCHING THE ARTICLES OF THEIR. FAITH, LAID BEFORE THEM BY THE INQUISITION, FOR RECANTATION. Continuing, said author relates, from Fox, some articles drawn up by the inquisition, with or besides the abovementioned edict; containing the principal tenets of the Wickliffites, which the inquisition placed before them for renunciation, or abjuration. They read as follows: 1. "That the mass or the worship which is per- formed before the holy cross, and is ordained by the whole church, is idolatry. 2. " That all who worship before the cross, com- mit idolatry, and are to be regarded as idolaters. 3. "That the real flesh and blood of our Lord Jesus Christ are not in the sacrament of the altar after the priest has pronounced the words of conse- cration over them. 4. "That the sacrament of the altar is sacramental bread, without life, and only instituted in remem- brance of the suffering of Christ. 5. ' ' That the body of Christ, so-called, which is taken from the altar, is a figure of Christ's body, as long as we see the bread and the wine. 6. ' ' That the decrees and ecclesiastical ordinances of the prelates and the clergy, in the province of Canterbury, in their last assembly, held, with the consent of the King and the nobles, in the last par- liament, against him who was recently burnt alive in the city of London, were not powerful enough to change the purpose of that martyr; because the substance of the material bread, in the sacrament ol the altar, is the same as it was before, and no change is made, in the nature of the bread by consecration. 7. "That any layman, though he have not stud- ied at College, has a right to preach the Gospel everywhere, and that he may teach (provided he has been properly elected thereto by his church, as has been stated elsewhere) upon his own authority, without permission from his ordinary bishop. 8. ' ' That it is sin to give anything to the Domin- icans, Minorites, Augustinians, and Carmelites. 9. "That we ought not to sacrifice at the funerals of the dead. 10. "That auricular confession of sins to the priest is unnecessary. 11. "That every good man, though he be un- learned, is a priest before God. 12. "That a child, though it die unbaptized, will be saved." Note. — This is putting down infant baptism out and out as of no value ; since the papists were not ashamed to say, that it were better, that a whole country should sink out of sight, than that a child should die without baptism ; maintaining, that all unbaptized infants would go to hell, and be eter- nally damned. 13. "That neither the Pope, nor the prelates, nor any ordinary, can compel any one to swear, either by any of God's creatures, or by the Bible, or by the New Testament." Here it must be observed, that these people thereby denied all manner of swearing of oaths, not only that which is done by the creature, but also by the Creator himself; since even in England they did not, at that time, swear by the creature; but in the form of swearing this custom was observed by the papists, namely, he who was to swear, knelt known, and laid his hand upon the Bible, or the Testament, and said: "I swear by God and his holy Gospel, etc. , so truly help me God. ' ' But who does not know, that the Gospel or the word of God is no creature ? And though it be that in swearing the hand was laid upon the Bible, or upon the Gospel book, in token of the testimony, the swearing was not done by the material book; as also in our countries, when in swearing (among those who hold thus) the hand or the finger is held up, the swearing is not done by that hand or that finger. Hence, said people were opposed not only to the manner of swearing, but to swearing itself, even though they have been required to swear, not by the creature, but by the Creator himself. Concern- ing this, see their own confession. 14. "That the bishop as well as a common man, and a layman as well as the priest, are of equal authority, as long as they live aright. 15. "That no one is bound to accord any bodily reverence (that is, by bending the knee and wor- shiping, as was then customary in England), to any prelate. ' ' These are briefly the chief articles which, accord- ing to the preceding decree of the King, and the ecclesiastical ordinance, or much rather inquisition of the archbishop, were laid before the Christians in England, for recantation. See large Book ol Chris- tian Martyrs, fol. 517, col. 3, 4, from John Fox, Hist. Angl. 485. A. D. 1402. — About this time, Thomas Walsing- ham, a bitter papistic historian records some articles MARTYRS MIRROR. 323 of the abovementioned people, which, as he states, one Louis of Clifford, formerly a defender of the faith of these people, had discovered to the arch- bishop of Canterbury. The fifth of those articles reads as follows : "If they (the said people) had a new-born infant, they would not have it baptized in church, by the hands of the priest." Thorn. Wals., in Hist., Reg. Angl. and Hypodigmate Neitstrie, A. D. 1402. To this article several words are immediately added; but these are denied by a certain writer, who quotes said passage, and says, that the apos- tate, Louis of Clifford, in order to please the arch- bishop, or the bishop himself, surreptitiously added these words; therefore we will leave it as it is. A. Mell., 2d book, fol. 518, col. 1. A. D. 1407. — Or about this time, William Thorpe, formerly an English priest, was apprehended for the faith, who, as it is stated, had been persecuted greatly already in the year 1397. He was charged with holding as his faith these five articles: 1. "That in the sacrament of the altar, also after the consecration, that is, after the priest has read the canon, it still remains real bread. 2. "That images are not to be worshiped, nor any honor shown them. 3. "That no pilgrimages ought to be made. 4. "That the priests have no right to appropriate the titles to themselves. 5. " That men ought not to swear." These articles are fully acknowledged to be his articles; but, in order to give them a somewhat dif- ferent coloring, especially with regard to the article respecting non-swearing, some of the Calvanistic writers, one copying from another, as it seems, have made some expositions on them, as if William Thorpe himself replied to them, and signified by the words: "Men ought not to swear at all," that he did not mean that men ought to refrain altogether from swearing; but only that one ought not to swear by the creature, neither trivially, as is especially maintained by the Calvinistic Mellinus, preacher in St. Anthony's Polder, in his large book, 2d part, fol. 524, col. 2. But other writers, of no less credibility and re- pute, flatly contradict this, saying positively that he rejected all manner of oaths . Indeed, Mellinus himself, as if forgetful of what he wrote, indicates it quite clearly when he {page 519, col. 3), compares this William Thorpe, in faith, to William Swinderby, who, being burnt for the faith, at London, among others, confessed this article, which Walter Brute understood to defend, namely : "That it is not lawful for Christians to swear on any account, in any case, either by the Creator, or by his creatures." A. Mell., 2d book, fol. 506, col. 3. This article is spoken of elsewhere. Further observation. — In Kort Verhael van den Loop der Werelt, compiled from various chronicles and histories by F. H. H., A. D. 161 1, the follow- ing is contained in the account relative to the swear- ing of oaths, page 99: "A. D. 1397, William Troppe, otherwise called W. Thorpe, was much persecuted in England, on account of his religion. He confessed that the sacrament of the altar re- mained true bread after the consecration, and that men ought not to swear. ' ' Touching the same matter. — P. J. Twisck writes: "William Thorpe, a priest in England, disputed earnestly with the priests of antichrist. He taught against images, the oath, the sacrament of the altar, and like abuses." Chron., p. 758, col. 2. Conclusion. — Hence, it appears from the preced- ing testimonies, that this man sincerely, plainly, and undisguisedly taught against oaths of whatsoever kind, according to the words of the Lord. Matt. 5 : 34, and James 5 : 1 2 ;* to which more could be ad- duced; but we think enough has been said in the matter, and, hence, we will dismiss it. A. D. 141 2 — The loss to the Roman, and the upbuilding of the true Christian, church, were at this time facts existing in no small degree in the French country, around Paris, but particularly in that city itself; since various distinguished persons, and in point of learning not the least, did not hesi- tate to attack the Italian Babylon, that is, Rome, and her perverted worship; however, not with ex- ternal, but with spiritual and evangelical weapons. Notwithstanding the hatred of the papal clergy, they dared openly reprove the errors and abuses of the Roman church. But whether they expressly mentioned, or otherwise included, the article of in- fant baptism among the number, is not clearly stated by the ancients; hence we must content ourselves with what they have written of it in a general way. Note. — John of Ferrara, in Italy, said about this time, among many other articles, that the Pope, by sheer violence, and without right, had seized countries and cities; that the clergy carried their conscience in their caps, and that they were more avaricious and worse than the laity; that the churches and monasteries of the clergy were nets with which to draw to themselves the property of the laity, etc. P. J. Twisck, Chron. for the yeat 141 2, p. 770, col. 2. Concerning this there is the following account: "At this time (A. D. 141 2), also at Paris, various excellent, learned men rose against popery, pointing out the errors and abuses of the Roman church ; by which they gained small thanks from the clergy." Catal. Test., fol. 857, Meru-, fol. 910, compared with the Chronijck van den Ondergang, p. 771, col. 1. A. D. 1415. — At this time John Huss lived, who, having examined and studied the books and writings of John Wickliffe (of whom we said in the preceding century, that he opposed infant baptism, and the swearing of oaths), retained and accepted therefrom, among other articles, that it does not be- come a Christian to swear. How and in what manner the writings of John Wickliffe fell into the hands of John Huss, and how eagerly he exercised himself therein, is described by A. Mellinus, 2d book, p. 4Q5, col. 1; but that he ever, by this means or otherwise, learned the article of non-swearing, Mellinus, as well as other Calvan- ists, would deny, saying: " That which is imputed * "But I say unto you, Swear not at all." Matt. 5:34. above all things, my brethren, swear not." James 5: 12. 324 MARTYRS MIRROR. to him, regarding his unwillingness to swear, has re- spect only to" the abjuration of his faith, or religion, but not to the oath itself. ' ' Besides that I have never found such an explana- tion in any credible writer of that time, though I have earnestly sought to investigate it; the circum- stances of the matter itself, however, indicate that the article of non -swearing was one of the articles of his faith. TOUCHING THE ARTICLES OF FAITH WHICH JOHN HUSS HAD DERIVED FROM THE WRITINGS OF JOHN WICKLIFFE. Sebastian Franck writes as follows : "John Huss, a disciple and fellow believer of this Wickliffe, re- ceived the Wickliffite doctrine from Jerome of Prague, who carried it with him from England to Bohemia as a sacred treasure. Continuing, he relates the articles which John Huss had learned and adopted from Wickliffe' s writings. i. "That the Roman church has no right to divide the sacrament, and has wrongfully deprived the laity of one form. 2. "That the Roman bishop is just like other (ordinary) bishops. 3. ' ' That under all circumstances there is no pur- gatory. 4. "To pray for the dead is vain and unavailing, and is invented by the avarice of the priests. 5. "Images of God and the saints are not to be tolerated, and should be abolished. 6. "The wicked devils have invented the un- spiritual mendicant orders. 7. "The priests ought to be poor, and live only from alms. 8. "Outward, auricular confession is altogether false and man's invention. It is sufficient to confess one's sins in the closet to God. 9. " The ceremonies and usages of the (Roman) church are vain things. 10. "Touching several filings concerning the sacrament, etc. 11. "The time is uselessly consumed by the seven hours.* 12. "There is no merit in the fasts instituted by the church, and in many other errors. 13. "Men shall not swear in any wise. Hence he said to those who urged him vehemently to swear an oath: 'I am afraid every way; if I swear, eternal death is my portion; but if I swear not, I cannot es- cape your hands ; but it is better that I fall into your hands without sin than to sin in the sight of God.' " Here we certainly clearly see that the doctrine of not swearing in any wise, was an article of his faith ; and if it was the case that he was requested to abjure his faith or religion, he refused to abjure it, not only because he would not forsake his faith or religion, but also because he held that one ought not to swear at all, as the 13th article declares: "Men shall not * Prayers which the priests of the Roman Catholic church have to read from the breviary at stated seasons of the year. Trans. swear in any wise," that is, not at all. Seb. Fr. Chron., 3d party fol. 105. Tract, van den Loop Werelt, fol. 100. Also P. J. Twiscfc, Chron., page 764. A. NOTICE CONCERNING THE FOLLOWERS OF JOHN HUSS, WHO, ACCORDING TO THE ACCOUNTS OF JACOB MEHRNING, WERE VERY DIFFER- ENT FROM THEIR LEADER. When in the fifteenth century, John Huss began to teach in Bohemia, and gained a great number of adherents, many Waldenses united with them; who rejoiced, and hoped that thereby the light of the Gospel, which, up to this time, had for so long a period been so abominably quenched and perse- cuted by the papists, would begin to shine more clearly, burn more vigorously, and proceed the more unobstructedly. But when, after the death of John Huss and Jerome of Prague, who had both been burnt by the papists, at Constance, on the Lake of Constance, contrary to the safe conduct granted by the Emperor, the Hussites in Bohemia, commenced an atrocious and bloody war against Emperor Sig- ismund and the German electors, and other princes, which they, after carrying it on for a long time, finally adjusted, and when said Hussites, as totally estranged from their teacher and leader, John Huss, united with the papists in many doctrinal points and church ceremonies, many of the Waldenses, who had at first joined the Hussites, found them- selves shamefully deceived in their hope, and be- thought themselves better, that is, according to the doctrine of the holy Gospel, to have nothing at all to do with such a bloody war. Again, they also be- gan to protest against it. They also turned away from the Hussites, in the points of doctrine and church usages, and established a separate church, being afterwards called Taborites, Grubenheimer* dwellers in caves, etc. This greatly grieved the so-called Hussites, and they, therefore, through the instigation of M. John Rockenzahns and others, began to dreadfully hate and persecute, not only the old faithful Waldenses, who had never been united with them, but also these newer ones, who separated from them. Jac. Mehrn. , Bapt. Hist. , 2d part, from Lydius, in the Hist, of the Waldensibus. FURTHER OBSERVATION CONCERNING THE MIS- DEEDS OF* THE FOLLOWERS OF JOHN HUSS. From the above, we certainly clearly see that the orthodox Waldenses had existence also in the fif- teenth century; some of whom, having, from a good intention, united with the Hussites, who followed their master John Huss, neither meekly nor faith- fully, were shamefully deceived by them, seeing said Hussites commenced to take up arms and wage se- vere wars against their enemies, something to which the Waldenses were certainly not accustomed, as is MARTYRS MIRROR. 325 s hown by their own confession. Having therefore Separated from the Hussites, they, as well as their brethren, the old Waldenses, with them, were se- verely persecuted by them; thus indicating that the church of Christ on earth is not a kingdom of triumph and victory, but a school of suffering and death for the name of Christ. THAT THE WALDENSES WHO HAD BEEN UNITED WITH THEM, CALLED TABORITES, WERE NOT RECEIVED BY THEIR OLD BRETHREN, AND WHY. Now when these Waldenses, called Taborltes who, having been united with the Hussites, had separated from them on account of war and other errors, de- sired to re-unite with the old Waldenses, who had been their brethren, these, from sorrow of mind, re- fused them, that the unchristian conduct of the Hussites might not be laid to their charge, see- ing these seceders, as they thought, had been so in- timate with the Hussites. See here, beloved reader, how pure, upright and unfeigned was the conduct of these old Waldenses in this respect; how steadfastly and blamelessly they practiced their confession, desiring to bear not even the appearance of having fellowship with those who waged war and fought against their enemies. THAT THEY NEVERTHELESS PROFESSED A GOOD CONFESSION. Nevertheless, these Taborites, because of their aversion to war and the superstitions, had separated from the Hussites, and also truly held in those times, as cannot be inferred otherwise, the true con- fession of the Waldenses, although, as it is thought, some endeavored to force in infant baptism among them; however, their confession in regard to this article, delivered in the year 1431, at Prague, in Bo- hemia, to M. John Rockenzahn, makes no mention at all of it, yea, they employ such expressions therein as is utterly impossible to apply to infant baptism. In J. Mehrning 1 s History of Baptism, p. 611, we read these words : "I have before me the con- fession of the Taborites, drawn up A. D. 1431, which in all respects agrees with our doctrine, and which I intend to have printed at the proper time." Concerning the difference ^between the Hussites proper and Taborites, who were united with them, D. Balthazar Lydius gives this explanation: "The followers of John Huss were divided into two sects, the one called Praguers, the other Taborites; of whom the Taborites were the stricter. Tract en- titled: ' Where the church v/as before the year 11 60, or before the time of the Waldenses;' 1 printed in the year 1624, p. 25." Their confession is as follows : ' ' First, concerning the sacrament of baptism, — which is the first sacrament by which God imparts, especially the first sacramental grace, if we are spiritually regener- ated; because it is a sign of the spiritual regeneration proceeding from God, — we hold, according to the tenor of the holy Scriptures, and sincerely confess from the heart, that the sacrament of baptism is the ablution of man, performed by another.with water, who pronounces the words prescribed by Christ, which effectually signify the ablution of the soul from sin, which is expressly founded in the Gospel; for Christ, with words as well as by deed, taught that those who believe in him should be thus bap- tized. He taught this with words when he said to the apostles : ' Go ye therefore and teach all na- tions, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost. ' Matthew, 23:19. He taught it by deed when he himself was baptized by John, in Jordan. Matt. 3. Bapt. Hist, second part, pp. 743, 744, from B. Lyd. Wald.,pp. 10, 11. A. D. 1431. — At this time, also Scotland, though otherwise very superstitious, experienced no incon- siderable reformation in the true worship of God, which was effected by various persons zealous for the honor of God and the welfare of his church. So that some resolved and endeavored to reform not only the article of baptism, which was shamefully, and not less to the detriment of many innocent souls, abused by the Roman church, but also various other articles which, from sheer superstition, were maintained by them according to human opin- ion. They were determined to retain the good, and abolish the evil. Among those who at this time undertook the reformation of the same, one Paul Craus is espe- cially mentioned, who also opposed auricular con- fession, the invocation of the saints," the idolatrous sacrament, etc. For this he was condemned as a heretic; but how he finally ended will be shown at the right time and place. Compare the account in the fifteenth book van den Ondergang, p. 796, col. 1, with Vine. Cal.,fol. 368, Georg. Pac. c. 11. Herm. Mod.,fol. 274. Note. — Whether this Paul Craus was fully en- lightened in all other articles pertaining to the wor- ship of God, we cannot definitely prove ; even as, on the other hand, we have found nothing which might tend to derogate his belief; though we have sought in good faith for that which would be derogatory to him; as well as for that which would make him acceptable; hence we have deemed it well to accord also to him a place among the good confessors of the evangelical truth. A. D. 1455. — About this time there were many Waldenses (erroneously called Wandois) in Ger- many, in the bishopric of Reichstadt, of whose orthodox confession an account was given for the year 11 70. They had among them twelve preach- ers, or teachers, of their religion, who, each in his district, went out secretly, on account of the severe persecution, to preach. P.f. Twisck, Chron., p. 829, col. 2, from Henr. Boxh.,fol. 27. Note. — A. D. 1460. — At this time Roderic Simotensus severely reproved the human institu- tions and abuses of the papists, such as excommuni- cation, fasts, feasts, auricular confession, and the mass, as appears from his book, entitled The Mir- 326 MARTYRS MIRROR. ror of Human Life. Chron. , van den Ondergang, p. 835, col. i. Again, same year as above; Nicholas Siculus said at this time, that a believing person who rightly adduces the holy Scripture should be believed more than the Pope, and a whole council that rejects the holy Scripture. He further said, that a council may err ; also, that some of the popes lived as though they did not believe that there would be a resurrec- tion of the flesh after this life. See the aforemen- tioned chronicle, in the place indicated, taken from foh. Munst., fol. 190. Also, same year, Dionys. Rickel, a learned man, said that in the primitive church the Sacrament (or Supper) v was given to believers under both forms, that is, with bread and wine; to which the Roman church acted contrary at this time. Compare the author first indicated with J oh. Fabr., fol. 164. A. D . 1465. — Nicholas Casanus now vehemently attacked the Pope with the word of God ; he called him antichrist, rejected human institutions, etc. In his book on the Peace of the Faith, compared with P. f. Twisck, Chron. page 841, col. 1. A. D . 1467 . — Anthony Rosellus, an Italian doctor, writes that the Pope is not to be regarded as the lord of the world ; that he neither can nor ought to command the Emperor ; that he neither may nor ought to wield the secular sword. P. f. Twisck, Chron. page 845, from foh. Munst., fol. 295. A. D. 1470. — At this time a book was issued, entitled Spiegel des heiligen kercken- Regements , without the name of the author, in which partic- ularly the mendicant monks and the Pope were censured . The author adduces Anthony the Hermit, and says that the monks have departed from the word of God, and, from hypocrisy, have adopted all sorts of human institutions. Catal. Test. Verit., fol. 884, compared with P. f. Twisck, page 847, col. 2. A. D. 1 47 1. — At this time, says a celebrated au- thor, there were not very many Waldenses in Bohe- mia, on account of the violent persecution ; but in Austria there were still some, who had also been dispersed for the most part, through the cruelty of the torments, and the terror of persecution . But how they were afterwards united, as it is al- leged, by one Peter Textor, or (as Mellinus ex- plains), Peter the Weaver, in the city of Landskron, in Bohemia, with the Moravian and Bohemian breth- ren ; so that they subsequently held no separate church meetings, save only with the Bohemian and Moravian brethren, is described by Mellinus, in the second book of the Persecutions, fol. 592, col. 4, and fol. 593, col. 1 . Note. — The Bohemian brethren must here not be understood to mean the Hussites, to whom the name of Bohemian brethren was also given; unless it be said that the Waldenses had separated from them. But that notwithstanding this opinion of Mellinus, many Waldenses still remained scattered and perse- cuted in Germany and France, as well as elsewhere, who, unchanged in faith and worship, endeavored steadfastly to serve their Savior according to the rule of Christ and his holy apostles, appears from various other authors. Yea, Mellinus, as though he had forgotten himself, writes that A. D. 1475, in the bishopric of Eichstaedt, in Germany, a great number of Christians were discovered and apprehended, who professed the doctrine of the Waldenses. Second book, fol. 590, col. 4. Yea, that even sixty-nine years afterwards, namely A. D. 1544, the Waldenses of Merindol and Cabriere delivered a confession of faith, at Paris in the parliament, to the King of France, in defense of their innocence. Same book, fol. 446, col. 1, 2, etc. Moreover, that said confession does not militate against, but well agrees with, that of the Anabaptists, may be found in the same place. Note. — A. D. 1472. — J. Guitode, . . .now greatly reproved the Papal haughtiness and idolatry; the running of pilgrims after images, and miracles in- vented by avarice. He undisguisedly said that they were viceregents, not of Christ, but of antichrist ; yea, that they were possessed with the presumptu- ousness and pride of lucifer. Chron. van den Onder- gang, page 852, from Catal. Test. Verit., 883. A. D. 1 48 1. — It is stated that in this year King Matthias, on the solicitation of some evil-disposed persons, issued a decree against the Moravians or Moravian brethren. Large Book of Christian Mar- tyrs, fol. 597, col. 2, from foach Camer. Narr. Hist. Boh., page 118. These Moravian brethren are called Old Wal- denses by Jacob Mehrning, who also shows that va- rious excellent and learned men reckoned among the Anabaptists proceeded from them. His words are: "From among these Bohemian and Moravian Old Waldenses afterwards several excellent men pro- ceeded; as, among others, Hans Koch and Leonhard Meister, who were both put to death at Augsburg, A. D. 1527. Also, the very learned Michael Sattler, who ministered to his church, A. D. 1527, at Horb, in Germany. Also, Leonhard Keyser, who, in the year 1529, was martyred in Bavaria; to whom, while in prison, Dr. Luther addressed letters of consola- tion, although he (Keyser) did not agree with Luther in regard to infant baptism. Bapt. Hist., 2d part, page*]\%. CONCLUSION TO THE FIFTEENTH CENTURY. A. D. 15OO. Thus it appears clearly, that the old true Wal- denses existed, and practiced their worship not only throughout the fifteenth century, but also long after- wards, as will be seen from the sequel of our ac- count. But that the number of the witnesses which we have produced from the Waldenses, has not been very great in this century, of this not we, but the enemies of truth have been the cause, who have put the writings of these people out of the way. This the writer of the History of Baptism explains, when he says, p. 749 to p. 750: 1 "That there are so few public testimonies ex- tant, of the faithful old Waldenses, in this fifteenth century, that is, between the years 1400 and 1500 is the fault of their enemies and opponents, who, by strategy and violence, as much as they alone could, suppressed their writings and confessions. MARTYRS MIRROR. 327 2. ' ' Besides, the Waldenses were always and ev- erywhere most cruelly persecuted by their oppo- nents, without a hearing; which prevented them from bringing anything to good light. 3. "Printing came into use only in the fifteenth century, and in its beginning did not become com- mon as it now is, for a long time; hence the Wal- denses and their successors could not avail them- selves of it. 4. ' ' Besides, it was not so indispensably neces- sary; since their confessions regarding the true use, and abuse, of baptism sufficiently came to light through their martyrs, and through the inquisitions and examinations ; which their enemies and mur- derers themselves had to copy in their chronicles and chronologies, much of which has already been adduced. From Catal. Test. Verit. Flacc. 5 "Moreover, God, in the midst of his enemies, miraculously preserved, at all times, in the text of the New Testament, the right and true baptismal ordinance of Jesus Christ (that is, baptism upon faith), and also, in many, the Christian baptism of adults; to which they obediently submitted, and suf- fered with patience all that befell them on this account. 6 . " Finally, the ancient writers throughout all the centuries from the time of Christ until now, yea, the teachers of the Roman church themselves, had to bear witness to the truth, in their books, and to confess, by whom infant baptism and all other abuses of baptism have been brought in and arbi- trarily forced upon the church; and by whom this has everywhere been opposed ; as has hitherto been shown. Hence it is neither profitable nor neces- sary, to write much about it ; as it serves to no pur- pose. Truth is praised also through the enemy. This will suffice concerning the testimony of those who understood, taught, and practiced baptism and other articles, in the fifteenth century, according to the rule of the Anabaptists of the present day. Hence we will leave this matter, and see what per- sons in those times steadfastly testified with their blood and death to this confession. AN ACCOUNT OF THOSE WHO SUFFERED IN THE FIFTEENTH CENTURY. SUMMARY OF THE MARTYRS IN THE FIFTEENTH CENTURY. [The beginning treats of the great distress in these times; some definite information given, about some countries where the misery was the greatest, as concerning England, France, Germany, Flan- ders, etc. The first year of this century begins with a bloody decree published in England against the confessors of the holy Gospel; in consequence of which much innocent blood is shed. William Swinderby is put to death by fire, for the faith, in the city of London, A. D. 1401; some account is given respecting his belief and death, according to different writers. In a note, for the year 1405, mention is made of the belief of John Wenschelberg, against a certain blood-red papistic host and the false miracles of the Romanists. William Thorpe, confessing his belief against the oath and other articles of the Roman church, is put to death by violence and fire, at Saltevoden, A. D. 1407. Ten years after, A. D. 141 7, Catharine of Thou, Lorraine, coming to Montpellier, in France, and there offers up her life, by fire, to God, for the faith. A great number of Christians called Waldenses, also willingly, for the faith, give their bodies to be burned, in the Flemish countries, A. D. 1421. In a note, by way of parenthesis, the flood of Dort is introduced, together with the destruction of seventy- two villages which were inundated in that year; also, concerning Henry Gruenfelder, Peter Torea, Jerome Savonarola, who, in the years 1423, 1425 and 1427, opposed the errors of the Pope and the Roman church. William White, father Abraham of Cholchester, and John Waddon, miserably put to death by fire, for their true faith, at Norwich in England, A. D. 1428. Then follows Margaret Backster, who, on account of her orthodox belief against images, the Sacra- ment, the oath, etc., is put to death in prison, or otherwise, A. D. 1430. In a note, for the years 1431, 1436, 1439, and 1450, it is stated how Paul Crau, Thomas Rhedo- nensis, Augustine de Roma, Alanus Chartetius, and others, opposed the Roman church with spiritual weapons ; and what happened to them on this account. Very many Christians called Waldenses, are put to death for the faith, at Eichstaedt, in Germany, A. D. 1455. Then follows a note concerning Lau- rence de Valla, John de Wesalia, George Morgen- stern, Stephen Brulifer, etc., who, in the years 1465, 1470, and 147 1 maintained their belief in opposition to the Roman Babylon; and what they had to suffer on this account. The last Waldensian martyr in this century is Stephen, an elder of their church, who loses his life for the faith, by red-hot coals, at Vienna, in Austria. A severe inquisition, instituted by the Spaniards against the believers and all who opposed the Roman church, is circumstantially shown, for the year 1492. In a note, for the years 1494, 1498, and 1499, mention is made of John Bougton, Jerome Savon- arola, Paul Scriptor, etc.. who declared against the Roman church; and what happened to them on this account. With this we conclude our account of the martyrs in the fifteenth century .] The times in this century are distressing. The places of the world, though very large, are never- theless very small and narrow for the pious. The holy confessors of Jesus, who seek to live according to the Gospel, find no rest anywhere. It seems that the earth, which ought properly to be a dwelling- place for the good, is possessed only by the wicked. 328 MARTYRS MIRROR. Is it not a matter of astonishment, and not less to be lamented: England,* which of old has been supposed to have derived her name from the good angels of heaven, is now found to be a pool of infernal and wicked spirits; for the saints of God are cruelly put to death there; to which Smithfield, at London, the murderous prison at Saltwoden, and the place of execution at Norwich, can bear testimony. France, which used to be called a free and frank country, yea, a kingdom of liberties, is now so devoid of freedom for the consciences of the true believers, that scarce a corner is found there, where they may confess their faith or practice their worship. At Montpellier they are hurried to the place of exe- cution, and in other places they are likewise miser- ably put to death. Germany is occupied by Non-Germans, that is, by ignorant and unreasonable men, who do not fear to resist the will of God, and to imbrue their hands in the blood of God's saints. At Eichstaedt they are murdered; at Vienna, in Austria, they are burnt. Flanders, this most beautiful and pleasant coun- try, upon which, from of old, the gracious blessing of the Lord descended as a refreshing shower and morning dew, is utterly ungrateful to the Lord, and acknowledges none of the benefits enjoyed; but there God is touched in the apple of his eye. O awful matter ! the pious witnesses of God are placed alive into the fiery flames. It is time that we begin to give some account of this matter, lest some should doubt what we have said. OF A BLOODY DECREE, PUBLISHED IN ENGLAND AGAINST THE CONFESSORS OF THE HOLY GOS- PEL; IN CONSEQUENCE OF WHICH MUCH BLOOD WAS SHED AMONG THEM, A. D. I4OI. Tyrants generally find a reason for their tyranny, in the orders which they have received from their superiors in authority; this is for them a wide cloak, which can cover much evil. In the meantime they vent their anger, yea, rejoice in their wickedness, while the unoffending and innocent have to suffer. Now, if this would obtain only with the worldly, what would it matter, knowing that they are worldly- minded; but even the so-called ecclesiastics or clergy, who are credited with everything good, are guilty in this matter. All this is briefly shown, in the beginning of the fifteenth book of the Chronijk van den Ondergang der Tyrannen, with these words: "In the year 1 401 a decree was issued in England, against the confessors of the Gospel, or those who gave them assistance or showed them favor; in consequence of which much innocent blood was shed by the ecclesi- astical prelates, priests, and monks of antichrist." See abovementioned chronicle, page 753, col. 1, from Hist. Adrian., fol. 85, Henr. Boxh., fol. 27. * Anglia, England; others, however, are of the opinion, that it comes from Augo, that is, to strangle, torment, distress, oppress, etc. ; or from Angustia, that is, a narrow and straitened place. WILLIAM SWINDERBY, BURNT FOR THE FAITH, AT LONDON, IN ENGLAND, A. D. 140I. In the year 1389 it occurred as old chronicles show, that one William Swinderby, a priest of the bishopric of Lincoln, was accused of certain opinions, and brought before the bishop of Lincoln, who ex- amined him concerning certain articles, in the church at Lincoln, according to the manner or order of the papal laws, agreeing with their usual ceremonies. His accusers were the monks, friar Roger Frisby, a Franciscan; friar John Hincely, an Augustinian, and Thomas Blaxton, a Dominican; whom he re- futed, in all their accusations, showing that the eleven articles which they brought against him, and which they alleged to have extracted from his sermons, were altogether false, or, at least, mixed with much untruth. But said monks, not content with his disavowal and explanation, opposed him so vehemently with their testimonies, that they declared to have con- victed him of the articles with which they had charged him. They brought with them into the city dry fagots, according to the English custom, to burn him, and would not release him until he had promised, or, from fear of death, firmly assured them, that he would not hold, teach, or preach said articles any more, neither secretly nor openly, on pain of incurring like punishment. They moreover drew up in writing a form, which he was to repeat from memory, by way of recantation; to which they compelled him by severe threats. John Fox, Mart. Angl. , ex Registro Hereford. But afterwards the aforesaid William Swinderby did nevertheless not cease preaching his belief, so that he was apprehended, by order of King Rich- ard II., in the fifteenth year of his reign, coinciding with the year 1392, and closely confined, by order of John, Bishop of Hereford, who had received this charge from the King. In the meantime he was examined in the faith, and it was found that he taught several articles which militated against the Roman church ; but which or what kind of articles these were, is not clearly expressed by the writers; yet it can be in- ferred from the confession of one Walter Brute, who, in the matter of faith, is compared to William Swinderby, by Abraham Mellinus and others: yea, they declare that Walter Brute was a champion and defender of William Swinderby' s articles, who, among others, maintained this article: "That it is not lawful for Christians to swear on any account, in any case, either by the Creator, or by his creatures. ' ' Concerning holy baptism, he made this confes- sion: "He (Christ) was buried that we might all, by baptism, be buried with him into his death; and that, having died unto sin (notice, this is not the work of children), we should live unto righteous- ness." As to his views in regard to all other articles, we have found them very scriptural, salutary and good. In regard to this, see John Fox. Angl. , page 440. It is certainly true, that William Swinderby' s articles of faith thus shone forth through their radi- MARTYRS MIRROR. 329 ance of divine truth, that the children of darkness (the Romanists) could not bear them, so that they finally, after a long and severe confinement, finished his trial, pronouncing sentence of death upon him, namely: that he should be executed with fire, that is, burnt alive, as a heretic, in Smithfield, London. This, it is stated, was done with him, twelve years after his first imprisonment. FURTHER OBSERVATION REGARDING HIS DEATH. Concerning the death of this pious man, a certain author gives the following account from John Fox: ' ' Having received this commission and full power from the King, against William Swinderby, the bishop doubtless did his very best to procure his arrest without delay; however, he did not immedi- ately proceed with the execution of death against him, but kept him in prison for a long time. At last, A. D. 1401, he was burnt alive in Smithfield, at London." Second book of the Hist, of the Perse- cutions, fol. 505, col. 2, from John Fox, Hist. Angl., page 438, also, page 436. Again, A. Mellinus, page 515, col. 4: "Baleus also accords with this, saying that William Swin- derby, after his recantation, was strengthened in the confession of the divine truth, and was finally, A. D. 1401, burnt alive, in the sight of a great number of people, in Smithfield, at London." Bal. Cent. 6, Script. Britt., in Appe?id. ad Jo. 1, Horesb , page 493. Note. — A. D. 1405, John Wenschelberg now wrote against the superstition in popery, and also against the deception practiced by the priests. Among other things he related of a Bohemian priest, who had colored the host of the Sacrament (of the altar) with his own blood, and had per- suaded the people, that the blood had of its own accord mingled with the bread. "These are," he said, "the lying signs and false miracles of anti- christ." But what happened to him on this account, from the papists, we have not found in the old writers. Compare Joh. Munst., fol. 181, with Chron. van den Ondergang, page 758, col. 1. WILLIAM THORPE PUT TO DEATH AND BURNT FOR THE FAITH, AT SALTWODEN, IN ENGLAND, A. D. I407. Now, when the abomination of desolation, through the papists, began to exalt itself more and more over the true faith, it occurred, about A. D. 1397, that a godfearing, pious man, named William Thorpe, formerly a priest, was sorely persecuted for the truth of the Gospel, particularly for his belief against the sacrament of the altar, image worship, pilgrimages, the power of the priests, the swearing of oaths, etc. Of these articles of his accusation, especially of his belief against the swearing of oaths, and what is alleged against it by opponents, we have already given an explanation in the presentation of his faith. However, notwithstanding that he was already imprisoned, upon the intercession of some well- disposed persons, and through the fact that the archbishop of Canterbury, who had apprehended him, had fallen into disfavor with the King, he was released after the first persecution. But since this pious witness of God did not cease to preach against the Roman church, particularly against the swear- ing of oaths, (as divers old writers note), he was eventually, about A. D. 1407, apprehended at Sa- lopia, brought from there to Canterbury, and ulti- mately imprisoned in the castle of Saltwoden ; where the archbishop and the prelates beset him very hard, in order to draw him from his faith. In the meantime, a number of disorderly persons having crowded into the prison, some demanded that he should immediately be burnt; others, that he should forthwith be thrown into the sea, which was near by, and drowned. In this dreadful uproar, a priest from their midst fell upon his knees before the archbishop, entreating him, that he might do his utmost for this William Thorpe, to convert him, by the reading of his matins or morning prayers, which he should perform for him, saying: "I vent- ure to promise that after three days he will change so remarkably, that he will not refuse to do any- thing for the archbishop." But the archbishop, filled with anger, raged on with undiminished fury, threatening the martyr, that he would see to it, that he should get his deserts. Thereupon, this pious witness of Jesus, as he refused to apostatize, was most cruelly mal- treated in the prison, in the castle of Saltwoden. Some hold that he was burnt soon after that severe examination, in the month of August of said year 1407. SeeVignier, A. D. 1407, from Guil. Tindal; but Baleus is of the former opinion. Cent. 7, Script. Britt., cap. 42, in Guil. Thorp., page 538. Note. — A. D. 1410. At this time a tradesman was condemned as a heretic by the (Roman) bish- ops, and delivered to the secular judge; because he believed and said that the bread in the Lord's Supper was given for a memorial; thus denying transubstantiation, or the essential change of the bread into the body of Christ. For this he had to suffer the slow and dreadful death by fire. Compare Base. Temp., fol. 118. Hist, of the Mart. Adri., fol. 52, with P.J. Iwisck's Chron., page 763. That all this happened to him, because he, be- sides opposing the Roman superstitions, also held, that men may not swear at all, has already been stated, and is confirmed by F. H H, van de?i Loop der Werelt, page 99. Also, P.J. Twisck, Chron., page 758. CATHARINE OF THOU, IN LORRAINE, BURNT FOR THE FAITH, AT MONTPELLIER, IN FRANCE, A. D. 1417. On the second of October, about two o'clock in the afternoon, it occurred at Montpellier, in France, that a certain sentence of death was pronounced, and executed the same day, upon an upright and godfearing woman of Thou, in Lorraine, named Catharine Saube, who, loving the Lord her Savior more than her own life, steadfastly fought through 330 MARTYRS MIRROR. death, and, pressing her way through the strait gate* into the spacious mansions of heaven, left flesh and blood on the posts, in the burning flames, on the place of execution, at Montpellier. The history of Catharine Saube is, as old writers testify, faithfully extracted from the town-book ol Montpellier, commonly called Talamus ; which word, Chassanion thinks, has been corrupted by passing from one language into the other; and that by the Jews, who at that time resided in great numbers in France, especially at Montpellier, it was called Talmtid, which among the Hebrews or Jews, signifies a very large book or roll containing many and various things. Hence it may very easily have been the case, that the French, after the manner of the Jewish Maranes, who lived among them, errone- ously called the word Talmud, Talamus, meaning to designate thereby the large book containing the civil records of the burgomasters of Montpellier. From this town-book, the following acts were faith- fully translated, from the ancient language of Mont- pellier into the French tongue, by a trustworthy person of Languedoc, and in Englishf read as follows : "On the 15th day of November, A. D. 1416, after mass had been read in the parish church of St. Fermin, at Montpellier, Catharine Saube, a native of Thou, Lorraine, came into that church, to present herself. About fifteen or sixteen days previously, she had asked the lords and burgo- masters of that city, for permission to be shut in with the other recluses in the nunnery on the Lates road. The aforesaid lords and burgomasters, and all manner of trades-people, together with over 1500 towns-people, men as well as women, came to the church, in this general procession. Said burgo- masters, as patrons, that is, fathers and protectors of the recluse nuns, conducted said Catharine, as a bride, to the abovementioned cloister, where they let her remain, shut up in a cell, after which they all returned home together." Acta Gallica Ibid, in Martyrolog . Gallico. See, these are the identical words of the extract or copy taken from the town-book; we let the reader judge, as to what was her reason in apply- ing for admittance into the nunnery. Certainly, some did not presume so badly, who have main- tained, that experiencing in her heart the begin- nings of true godliness proceeding from an ardent faith, she was impelled by a holy desire to reveal to the other recluse nuns the true knowledge of Christ Jesus; finding herself sufficiently gifted by the Lord, to do this. This is very probable; since credible witnesses have declared that in said book Talamus it was also recorded, that some time after the death of Catharine Saube, the whole convent in which said Catharine had been . confined was burnt, together with all the nuns; doubtless on ac- count of their religion. The same public records state, that the year following, A. D. 1417, on the second of October, * "Enter ye in at the strait gate. Because strait is the gate, and row is the way which leadeth unto life." Matt. 7 : 13, 14. f •' In our Butch," says the original. about two o'clock in the afternoon, when M. Ray- mond Cabasse, D. D., of. the order of Jacobine or Dominican monks, vicar of the inquisitor, sat in the judgment-seat, under the chapter which is be- side the portal of the city hall at Montpellier, in the presence of the Bishop of Maguelonne, the Lieu- tenant governor, the four orders, yea, of all the people, who filled the whole city hall square, he declared by definite sentence, that the aforesaid Catharine Saube, of Thou, in Lorraine, who, at her request, had been put into the cloister of the re- cluses, was a heretic, and that she had disseminated, taught and believed divers damnable heresies against the Catholic faith, namely: "That the Catholic (or true) church is composed only of men and women* who follow and observe the life of the apostles." Again: "That it is better to die, than to anger, or sin against God." Again: "That she did not wor- ship the host or waferf consecrated by the priest; because she did not believe that the body of Christ was present in it. ' ' Again : ' ' That it is not neces- . sary to confess J one's self to the priest; because it is sufficient to confess one's sins to God; and that it counts just as much to confess one's sins to a discreet, pious layman, as to any chaplain or priest. 'That the life. Again : will be no purgatory after this Said town -book Talamus contained also four other articles with which Catharine was charged, or at least which she professed; from which it can be inferred that she rejected not only many papal institutions, but among these also infant baptism. The extract from the aforesaid town-book, con- cerning these four articles, reads literally as follows: 1. "That there never has been a true pope, cardi- nal, bishop, or priest, after the election of the pope (or bishop) ceased to be done through miracles of faith or verity. 2. "That wicked priests or chaplains neither can nor may consecrate the body of Christ, though they pronounce the sacramental words over it. 3. "That the baptism which is administered by wicked priests, is of no avail to salvation. 4. ' ' That infants which die after baptism, before they have faith, are not .saved; for they do not be- lieve but through the faith of their godfathers, god- mothers, parents, or friends." These are the last four articles found in the town- book of Montpellier; from which it certainly is clearly evident, how very bold, ardent, and pene- trating the faith of this woman was; so that she did not stop short of attacking even the Pope, the priests, and the superstitions practiced by them, and convincing them with God's truth. For, when she says, in the first article, that ' ' there never has been a true pope," etc., what else did she indicate, than that there never has been a true pope, cardi- nal, bishop, or priest in the Roman church, seeing * Here no third class of members of the church of Jesus Christ is mentioned, namely, infants ; but only men and women, that is, believing and obedient persons. t Though she calls the bread of the Supper the host, yet she does not acknowledge, that the body of Christ is present in it ; hence she refused to worship it. % The confession recognized by her, is not according to papistic manner, but agreeable to the teaching of James 5: 16: "Confess your faults one to another, and pray one for another, that ye may be healed." MARTYRS MIRROR. 331 the election of the pope was never done through miracles of faith or verity ? Secondly, when she says, that ' ' Wicked priests or chaplains neither can nor may," what else does she mean to say than that wicked priests, who are not holy themselves, need not imagine at all (which is nevertheless believed in popery), that by uttering a few words they can consecrate a piece of bread, yea, transform it into their God and Savior? which, Catharine had declared before, could not even be done by priests of upright life; for therefore she would not, as she said, worship the wafer conse- crated by the priest, because she did not believe that the body of Christ was present in it. Thirdly, when she says, that ' ' The baptism which is administered by wicked priests is," etc., what else does this indicate than that the shameful life of the priests destroys the ministry itself, and that as little as the words which they pronounce over the host, tend to consecrate it, just as little tends the baptism practiced by them to salvation ? Fourthly, when she says, that ' ' Infants whfch die after baptism," etc., what is this but to say that in- fant baptism is not necessary to salvation, yea, con- duces in no wise to it ? because infants themselves do not believe, only their godfathers, godmothers, parents or friends, in their stead; but that to be saved, one must believe himself, and be baptized upon this belief, as the Lord says, Mark 16: t6; for the faith of another cannot help any one in the world, and consequently, cannot help infants to sal- vation. Now; when this pious heroine of God would in no wise depart from her faith, sentence of death was finally pronounced upon her; and having been led to the place of execution, she was burnt, at Mont- pellier, in the afternoon of October 2d, 1417. Concerning her sentence and death, the town book of Montpellier contains the following words, as translated from the original into the Dutch (now into the English): "Having pronounced this sen- tence upon her, the vicar of the inquisitor, M. Ray- mond, delivered her into the hands of the bailiff, who was provost or criminal judge of the city. The people entreated him much in her behalf, that he would deal mercifully with her; but he executed the sentence the same day, causing her to be brought to the place of execution, and there burnt as a heretic, according to law. ' ' These are the words of the aforesaid Talamus, or town book, which also contains this further ad- dition: "That the bishop of Maguelonne, after singing a common mass, also preached a sermon before the members of the council, concerning Catharine Saube, against many who said that the sentence of death had unjustly been passed upon her; and rebuked the indignation of those who spoke against this sentence, with very vehement and severe words. ' ' This is briefly the extract concerning the martyr- dom of this godfearing woman, by which many ignorant, plain pleople were prompted in their hearts to examine the truth a little nearer, and to apprehend the light of the Gospel in the midst of these dark times, which God blessed, as shall be seen hereafter. See also the second book of the History of the Persecutions, fol. 572, col. 2 — 4. Also fol- 573. col. 1. Also Hist. Mart, by/ S , edition 1645, fol. 40. A GREAT NUMBER OF CHRISTIANS CALLED WAL- DENSES, BURNT FOR THE FAITH, IN FLANDERS, A. D. 1421. Now when the children of light, who confessed the doctrine of the Waldenses, in the midst of the darkness of popery,* began to lift up their hands more and more, in the Flemish countries, and to combat with the power of the word of God the errors of the Roman church, and to reject princi- pally papal authority, the mass, transubstantiation, pilgrimages, the invocation of saints, purgatory, in- fant baptism, the swearing of oaths, revenge towards enemies, etc., as we stated concerning the belief of the Waldenses, in the account for the eleventh cen- tury; the prince and king of darkness, through the instrumentality of his satellites, laid his hands on them, and ultimately brought the matter so far that very many who would in no wise, neither for life nor for death, apostatize, were condemned to be burnt alive, which was also done with them ; and thus they endured the trial of their faith with great steadfast- ness, in the fire, at Donau, in Flanders, in the year 1 42 1. Wherefore the captain of the faith, Jesus Christ, shall hereafter eternally crown them, as pious champions, with the unfading crown of honor, ac- cording to his promise: "Be thou faithful unto death, and I will give thee a crown of life.' ' Reve- lation 2: 10. Of the sacrifice of these friends, mention is also made in the second book of the History of the Persecutions, p. 577, col. 4, where it says: "At Donau, in Flanders, A. D. 1421, a great number was discovered, who professed the doctrine of the Waldenses, many of whom, remaining steadfast, were burnt alive." Also, Vignier, Hist. Eccl., in the year 1421, ex Monstrelets. Note. — Whether those of Dort, in Holland, were also guilty at this time, of the blood of the saints, we have not been able to ascertain; nevertheless, the Lord severely chastised them in this year, 1421, so that, through heavy floods, the city became an island, and was deprived of seventy-two villages that lay round about, and were all swallowed up in the water. Hence, the following inscription is found carved on the outside of the Speuy Gate of said city, over the arch, in blue stone: " 'All land and water which here you see, were Seventy-two parishes, chronicles state, Swallowed by water 1 s resistless power; Thousand four hundred seventy-one by date." This event is so generally known, and has been described by so many authors, that I deem it unnec- essary to add anything by way of confirmation. A sad thing for the place of our birth. * The people which sat in darkness saw great light: and to them which sat in the region and shadow of death, light is sprung up. 332 MARTYRS MIRROR. Note. — A. D. 1423. — At this time, writes P. J. Twisck, Henry Gruenfelder was burnt for the truth, in the city of Regensburg, in Germany; and shortly after, in the same city, Henry Rathgeber. Chron. , p. 787, col. 1, compared with Georg. Pac, cap. 11. A. D. 1425. — About this time Peter Torea was executed at Speyer, in Germany, and others in Roman countries; because they confessed the truth and opposed the Roman superstitions. Compare the last mentioned Chron., p. 788, col. 2, with Georg. Pac, cap. 11. A. D. 1427. — At this time, Jerome Savonarolo, of Ferrara, preached throughout Italy that the Pope was the antichrist; for which he was burnt at Flor- ence. He wrote some meditations on the 51st and 80th psalms, in which he reproves the tyranny of the Pope and his clergy, saying that they are the boars and wild beasts of the field, which, according to the words of David, have devoured and utterly destroyed the Lord's vineyard, and wholly sub- verted the church of God. In the last mentioned Chron., p. 762, col. 2, compared with Georg. Pac, cap. 11. WILLIAM WHITE, FATHER ABRAHAM OF CHOL- CHESTER, AND JOHN WADDON, BURNT FOR THE FAITH, AT NORWICH, IN ENGLAND, A. D. 1428. When the light of the Gospel began to break forth with power also in England, so that some persons not only believed and adhered to, but also taught and propagated the truth of Christ, the Romanists, proving themselves children of darkness, evinced their old nature towards these people, inasmuch as they informed the King of England, then only a child of six years, of this matter, aiming to provide against it. Thus it happened A. D. 1428, that this child- king, induced by the fathers and heads of the Roman church, immediately resolved to give orders to the officers appointed thereto, to apprehend these persons and all who were of their persuasion, in or- der that they might be punished according to the laws of England. COPY OF THE LETTER OF KING HENRY VI., TO JOHN EXTOR, AND JACOLET GERMAINE, GOV- ERNORS OF CHOLCHESTER, TO APPRE- HEND WILLIAM WHITE AND HIS ADHERENTS. "Henry, by the Grace of God, King of England and France, Lord of Ireland, to his Beloved friends, John Extor, andjacolet Germaine, Governors of the Castle at Cholchester, greeting: " Be it known unto you, that, perfectly relying on your fidelity and prudence, we have charged you, both together and each separately, to arrest and ap- prehend William White, priest, and Thomas, chap- lain, formerly at Settling, in the county of Norfolk, and William Northampton, priest, and all others that are suspected of heresy, whoever they may be> and wherever they may be found, whether in free cities or without; and to send them, as soon as you have apprehended them, to our nearest jails or pris- ons, until we shall have given orders for their release. ' ' And, therefore, we charge you strictly to keep a close surveillance on the aforesaid persons, and to faithfully observe the above in the manner stated before. ' ' We likewise command and charge each and all of our justiciaries, who have the care of the common peace, as mayors, margraves, bailiffs, constables, and all our other faithful officers, by the contents of these presents, that they render you, both together and each separately, good assistance, and help and advise you to execute the preceding command, as becometh them. " In witness of this, we have ourselves caused our letters patent to be executed, and have signed them at Westminster, the sixth day of July, in the sixth year of our reign, coinciding with A. D. 1428." See John Fox, Angl., p. 607. In old records we find that by virtue of this com- mission of the King, John Extor, who was one of these commissaries, shortly afterwards appre- hended six persons at Bungay, in the bishopric of Norwich, and delivered them into the custody of William Day and William Rowe, constables of the city of Bungay, to be brought within ten days to the castle of Norwich. "The names, however, of these six persons," writes John Fox, ' ' owing to the age of the writing, had almost entirely faded out, so that they could not well be read, except three or four." But what further transpired with them, and what sufferings or death befell them, we do not find clearly expressed. In the meantime there were also apprehended and brought to Norwich, three eminent and virtuous men, namely, William White, formerly a priest, Father Abraham of Cholchester, and John Waddon, who, after preceding examination, made confession of the following articles : CONFESSION OF FAITH OF SAID THREE MARTYRS, TOUCHING THEIR BELIEF AGAINST THE ROMAN CHURCH. 1 . " That the children of Christians are sufficiently baptized in the blood of Christ, and, hence, need not be baptized with water. 2. ' ' That no tithes need be given to the pastors of the Roman church. 3. ' ' That marriage properly consists in the con- sent or agreement of union between man and woman (with rejection, as it seems, of the supersti- tions which the Romanists are wont to observe in connection with it). 4. "That auricular confession is not necessary, and that one need not go and confess to the priests, but to God alone; since no priest has power to for- give a sinner his sins. 5. "That no priest has power to make the body of Christ, or to consecrate it in the sacrament of the MARTYRS MIRROR. 333 altar; but that after the words are pronounced, there still remains purely material bread, just as it was be- fore. 6. ' ' That each and every Christian believer is a priest before God. 7. "That no one is bound on pain of damnation to observe lent or any other fast days commanded by the Roman church. 8. ' ' That the Pope is the antichrist, and his prel- ates disciples of antichrist; and that the Pope has no authority to bind or loose on earth. 9. "That it is lawful for all Christians to perform bodily works on holidays, except sins. 10. "That it is lawful for priests to marry. 11. " That the excommunications and ecclesiasti- cal punishments decreed by the prelates are not to be regarded. 12. "That' in particular cases it is not lawful to swear. (Note — This article seems not to have been re- corded correctly by the notary; for it appears that these people prohibited the oath not only in partic- ular cases, but in any wise, seeing the following martyress, Margaret Backster, pronounces these men faithful preachers of the word of God, and con- fessed herself, that one might not swear at all, neither by God, nor by, etc. ) 13. " One ought not to go on pilgrimages. 14. "That no worship at all is to be bestowed upon images, the crucifix, Our Lady, or any other saint or saintess. 15." That the holy water consecrated by the priest in the church, is not holier or more efficacious than any other river or spring water; because the Lord blessed all waters together after their creation. 16. "That the death of Thomas Becket (arch- bishop of Canterbury), was neither meritorious nor holy. 17. "That relics consisting in bones of the dead may not be worshiped, exhumed, placed on altars in the church, or inclosed in chests. 18. "That prayers made in every place are equally acceptable to God. 19. "Saints should not be worshiped, but God alone. 20. "That bells and hand-bells in church, are instituted for no other purpose than to fill the purses of the priests. 21. "It is no sin to oppose the commands of the (Roman) church. 22. "That the (true) Catholic church is only the congregation of the beloved children of God." These are briefly the principal articles which they together unanimously maintained, and whereupon they also suffered death, inasmuch as they, after severe examination and manifold torments, refusing to apostatize, were condemned to be burnt alive; which also took place with them, namely, first with William White, in September, 1428, in the city of Norwich, and then with father Abraham, and John Waddon, who, having commended their souls into the hands of God, offered up a living and holy sacrifice, acceptable unto God . ACCOUNT OF THE IMPRISONMENT AND DEATH OF SAID MARTYRS. Concerning the imprisonment and death of Wil- liam White, as also of father Abraham and John Waddon, we find the following account in the writ- ings of John Fox: "William White, who instructed these people in the light of the Gospel, in the county of Norfolk, for the space of about four years, until he, as already stated, was apprehended by virtue of the aforesaid letter of the King, and brought before William, bishop of Norwich, by whom he was convicted and condemned on these and other articles, thirty in number, was burnt alive in the city of Norwich, in the month of September, A. D. 1428, under King Henry VI., then but a child of six years. "Having arrived at the stake, and"about to open his mouth to address and admonish the people, and to confirm them in the truth, one of the bishop's servants struck him on the mouth, thus compelling him to remain silent." Thus did- this godly man receive the crown of martyrdom, and ended this temporal life, to the great sorrow of all pious Christians in the county of Norfolk. His aforesaid wife, Johanna, who, accord- ing to her feeble ability, followed in the footsteps of her husband by scattering said doctrine everywhere, and confirming many in the truth of God, had to suffer much on this account, in the same year and from the same bishop, as Thomas Walden himself confesses, who, besides others, was present at the examination and condemnation of said William White. About the same time there were also burnt the aforesaid father Abraham of Cholchester, and John Waddon, priest, on account of the same articles mentioned above. Besides these, very many other godly men were most cruelly put to death. Second book of the History of the Persecutions, fol. 582, col. 4, and/ x 4- How John, the man of God saw the Holy Ghost in the form of a dove. Read, ' ' And the Holy Ghost descended in a bodily shape like a dove upon him, and a voice came from heaven, which said, Thou art my beloved Son; in thee I am well pleased." Luke 3:22. ' ' And John bare record, saying, I saw the Spirit descending from heaven like a dove, and it abode upon him and I knew him not: but he that sent me to baptize with water, the same said unto me, Upon whom thou shalt see the Spirit descending and re- maining on him, the same is he which baptizeth with the Holy Ghost. And I saw, and bare record that this is the Son of God." John 1:32 — 34. Read also Mark 1 : 10. "And Jesus, when he was baptized, went up straightway out of the water: and, lo, the heavens were opened unto him, and John saw the Spirit of God descending like a dove, and lighting upon him. Matt. 3:16. Mark, how awfully they sin against the Most High, who, contrary to all these express words of the Holy Ghost, still dare say and maintain, that John did not see the Holy Ghost, but only a natural or created dove. Hear also how the voice of the Father was heard from heaven: "And lo a voice from heaven say- ing, This is my beloved Son, in whom I am well pleased." Matt. 3:17. "For he received from God the Father honor and glory, when there came such a voice to him from the excellent glory." 2 Pet. 1:17. Read also: Ps. 110:1; 2 Esdr. 13:32; John 1:1; 1 Cor. 12:5; 1 John 5:7. ' ' For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost." 1 John 5:7; 1 Cor. 12:4; Rev. 3:14. ARTICLE v. That these three true witnesses are but one only true God. Hereupon we confessed: That this must certainly follow, from the fact, that the Son pro- ceeded or came forth from the eternal essence and substance of the Father; and that the Holy Ghost truly proceeds from the Father and Son, and is comprehended together with the Father and the Son in the only, eternal Divine Being.* Moreover, this is abundantly testified and con- firmed by the divine works and attributes, which are ascribed in the holy Scriptures jointly to the Father, the Son, and the Holy Ghost, of which no angels in heaven, much less, any other creatures are capable, * These things are very difficult to understand, and above hu- man reason ; hence they are not to be comprehended by reason, but must reverently be embraced in faith. MARTYRS MIRROR. 363 but which belong and are peculiar to the only God alone; as, the creating, governing, and upholding of heaven and earth with all things visible and in- visible; the gracious Gospel sent from heaven; the sending out of the apostles to preach the same among all nations; the raising of man from the dead, and the giving of eternal life; and all divine worship, honor and reverence. Hence they are perfectly one, not only in will, words, and works, but also in es- sence, and in the eternal and indescribable godhead. Thus also in the divine works, so that whatsoever the Father does, the Son does likewise; and as the Father raises up the dead, even so the Son quickens whom he will; and all this they do in the power and with the cooperation of the Holy Ghost; and hence they can with reason and truth be called the one God of heaven and earth. Besides him, there has been no other God, neither shall another be found in all eternity. Hence in the term one God, Father, Son and Holy Ghost are comprehended. On this subject read the prophet Jeremiah: "The gods that have not made the heavens and the earth, even they shall perish from the earth, and from un- der these heavens. He hath made the earth by his power, he hath established the world by his wis- dom." Jer. 10:11,12; Is. 44:24; Ps. 96:5. "By the word of the Lord were the heavens made; and all the host of them by the breath of his mouth." Ps. 33:6; Heb. 3:4; Acts 4:24. "All things were made by him (Christ); and without him was not anything made that was made." John 1:3 and 5:19. Concerning this perfect unity read : ' ' My Father, which gave them me (says Christ) is greater than all; and no man is able to pluck them out of my Father's hand. I and my Father are one." John 10:29,30. Christ said to Philip: "He that hath seen me hath seen the Father. Believest thou not that I am in the Father, and the Father in me?" John 14: 9, 10; 12:45; 17:21. How the Hoiy Ghost is also called God. Read what Peter said to Ananias: "Why hath Satan filled thine heart to lie to the Holy Ghost?" And a little further oh : " Thou has not lied unto men, but unto God." Acts 5:3,-4. ' ' Them that have preached the Gospel unto you with the Holy Ghost sent down from heaven." 1 Pet. 1:12. "The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost, be with you all. Amen." 2 Cor. 13:14. " For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost; and these three are one." 1 John 5:7; Deut. 6:4; Mark 12:29; 1 Cor. 8:6; Gal. 3.20. ARTICLE VI. Of the creation of all things visible and invisible, and of the creation of man we confess: That the only, almighty, and wonderworking God, who is the origin of all good, and for who^e sake all things are created, and have their being, created, among other invisible things, also a multitude of many thousand angels, whom he has put as ministering and immortal spirits in his worshipful glory, to minister unto their Creator, and to offer him praise, honor, and thanks; and who are sent forth by God, as messengers, to minister in manifold ways for men who shall be heirs of salvation; and with which angels of God, Christ Jesus shall appear in the clouds of heaven, to hold judgment over all men. And he shall glorify all that believe and please God, and make them like the glorious, immortal angels, and crown them with all holy angels in everlasting glory. But as some of these angels became unfaithful and apostate to God, their Creator, they were, through their own voluntary sin or pride, rejected by the holy and righteous God, who is of purer eyes than to behold evil, and were cast down from the glori- ous estate of heaven to hell, bound with chains of darknesss and reserved until the great day of judg- ment, to be sentenced with all unbelievers to eternal damnation. These impure spirits or devils are called: the prince of darkness and spirit of wickedness, who rules in the air and works in the children of disobe- dience; with whom all unbelievers, who are gov- erned and seduced by Satan, are in fellowship. And as all believers are in the society or brotherhood of the holy angels, and shall enjoy eternal salvation with them; so, on the other hand, shall all unbe- lievers have to endure everlasting damnation with all impure or apostate angels, with whom unbe- lievers are in fellowship. Likewise, God Almighty, in the beginning, from nothing, in a most wonderful manner, and above all human reason and comprehension, created heaven, the earth, and the sea, with all their glorious adorn- ment, he, the Blessed, only saying: "Let heaven and earth 'be made ; and his word was a perfect work." He also adorned the heavens with many glorious lights; two great lights, one to rule and illume the day, and the other to rule the night; to- gether with many glorious stars, which he or- dained to the honor of their Creator, and the serv- ice of men. Thus also, the Lord Almighty endowed the earth with many glorious fountains and running rivers, and adorned it with manifold trees and animals, and with all that lives and moves thereon. And he cre- ated the sea with great whales and various kinds of fish, for the wants of man, together with all that lives and moves therein. And he established the earth out of the water and in the water, by his al- mighty and everlasting word. They shall be pre- served until the last great day of judgment. After God, the Lord, in five days had most wisely and excellently created heaven, and earth, and the sea, together with all visible things, he, on the sixth day, formed man from the earth, and breathed into him the breath of life; and from his rib made Eve, a woman, and gave her to him as a helpmeet. Moreover, he loved them above all other creatures, and clothed them like himself with divine virtues, which are righteousness and true holiness; endow- ing them with wisdom, speech, and reason, that they might know, fear, and love their Creator, and serve him in voluntary obedience. He placed them 364 MARTYRS MIRROR. as lords over all creatures, endowing them with im- mortality, that they might be and live before him, and rule and reign over all creatures which God the Lord created. Concerning this wonderful creation, read: "Thou art worthy, O Lord, to receive glory and honor and power: for thou hast created all things, and for thy pleasure they are and were created." Rev. . 4: 11. "For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or princi- palities, or powers: all things were created by him, and in him." Col. 1:16; Ps. 33:6. Regarding the angels, read: "He maketh his angels spirits, and his ministers a flame of fire. Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation?" Heb. 1:7,14; Ps. 104:4. Concerning the apostasy of the angels, read : ' ' For if God spared not the angels that sinned, but cast them down to hell, and delivered them unto chains and darkness, to be reserved unto judgment." 2 Pet. 2:4; Jude 6; Luke 10:18; Is. 14:8; Rev. 12:4. Regarding the creation of the visible things, read: ' ' In the beginning God created the heaven and the earth." Gen. 1:1; John 1:3; Ps. 33:6. God said: "Let heaven and earth be made; and thy word was a perfect work." 2 Esdr. 6:38. ' ' For thine almighty hand, that made the world of matter without form." Wis. 11:17. "I beseech thee, my son, look upon the heaven, and the earth, and all that is therein, and consider that God made them of things that were not; and so was mankind made likewise." 2 Mac. 7:28. "Through faith we understand that the worlds were framed by the word of God, so that things which are seen were not made of things which do appear." Heb. 11:3; Acts 17:24; Ps. 146:6; 148:5. Concerning the creation of man, read: "Let us make man in our image, after our likeness." Gen. 1 : 26. "And the Lord formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul." Gen. 2:7; Acts 17:25; 1 Cor. 15:45. How man was created, read: "This only have I found, that God hath made man upright." Eccl. 7:29; Gen. 1:26; 5:1. ' ' For God created man to be immortal, and made him to be an image of his own eternity." Wis. 2:23; Syr. 17:1. ' ' And that ye put on the new man, which after God is created in righteousness and true holiness. ' ' Eph. 4:24. "And God saw everything that he had made, and, behold, it was very good." Gen. 1:31; Deut. 3 2 :4- ARTICLE VII. Of the fall and punishment of man we confess : The first man, Adam, and Eve, having been thus gloriously created after the likeness of their Creator, unto eternal life, did not continue long in this estate; but as they were created with a free will, to choose what they would, so that they could fear, serve and obey their Creator, or, disobey and for- sake him; and as their Creator had given them a command, not to eat of the tree of the knowledge of good and evil; for in the day that they should eat thereof, they should surely die; they, notwith- standing this, in their vain desire to be equal to their Creator in wisdom and knowledge, were led and drawn away from God, and deceived by Satan ; and thus they disobediently and voluntarily transgressed the command of their Creator. The woman, last created, was first deceived, and turned her ears away from God to Satan, and, also seducing her husband, they, through this sin, fell under the wrath and disfavor of God, and, with all their posterity, became subject that very day, to temporal and eter- nal death, and were thus divested of the divine vir- tue, which is righteousness, and true holiness, and became sinful and mortal. On this account, God the holy and righteous Judge, in whose sight wickedness can not endure, but who is of purer eyes than to behold evil, or to look on iniquity; and who threatens from heaven with his wrath and disfavor all disobedience and in- gratitude of men; was so incensed by the sin thus committed by Adam and Eve, that thereby they not only fell into eternal condemnation, together with all their posterity, but God the Lord moreover imposed upon Adam and Eve divers temporal, bodily punishments, which also continually extend themselves into all their generations. Who are so corrupted in Adam, that they are all from their youth, by nature, inclined to sin and evil, and are therefore deprived of the beautiful pleasure-garden, or paradise, but must eat, their bread, all their life, in sorrow and in the sweat of their face, from the uncultivated earth, which because of this first sin was so cursed and marred, that it brings forth of itself weeds, thorns, and thistles ; and cover the shame of their bodies made naked by sin. The wo- man, as the chief transgressor, has to subject her will and power to the man, and was constrained to bring forth her children in pain and anguish. This punishment continues upon all men, until they finally return to the dust and ashes whence they came. Concerning how Adam, together with the whole human race, through sin, fell into temporal and eternal death, and, in consequence of this, became sinful, read: "Wherefore, as by one man sin en- tered into the world, and death by sin ; and so death passed upon all men." " Nevertheless death reigned from Adam to Moses, even over them that had not sinned," etc. "And not as it was by one that sinned for the judgment was by one to con- demnation," etc. "For if by one man's offense death reigned," etc. '"Therefore, as by the offense of one judgment came upon all men to condemna- tion," etc. "For as by one man's disobedience many were made sinners," etc. Rom. 5:12, 14 — 19. "For since by^man came death, by man came also the resurrection of the dead. For as in Adam all die, even so in Christ shall all be made alive." 1 Cor. 15:21, 22. MARTYRS MIRROR. 365 "Behold, I was shapen in iniquity; and in sin did my mother conceive me. " Ps. 51:5. "Who can bring a clean thing out of an un- clean?" Job 14:4. ' ' Of the woman came the beginning of sin, and through her we all die." Syr. 25:24; Tit. 2:14; Wis. 2:24. The prophet Esdra says: "The first Adam bear- ing a wicked heart, transgressed, and was over- come; and so be all they that are born of him." "And he transgressed, and thou immediately, thou appointedst death in him and in his generations." 2 Esdr. 3:21, 7. ' ' O thou Adam, what hast thou done ! for though it was thou that sinned, thou art not fallen alone, but we all that come of thee. ' ' 2 Esdr. 7 : 48. Read also: John 3:6; Rom. 8:5; Eph. 2:3; Syr. 17:16; Gen. 6:5. Read further, how God announced unto Adam his punishment on account of sin, which punishment God extends unto all his posterity: "Because thou hast hearkened unto the voice of thy wife, and hast eaten of the tree, of which I commanded thee, say- ing, Thou shalt not eat of it: cursed is the ground for thy sake; in sorrow shalt thou eat of it all the days of thy life; thorns also and thistles shall it bring forth to thee; and thou shalt eat the herb of the field: in the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken : for dust thou art and unto dust shalt thou return." Gen. 3:17 — 19,23,24. Con- cerning the punishment of the woman, read: Gen. 3: 16; 1 Cor. 14:34; 1 Tim. 2: 12. ARTICLE VIII. Of the restoration or justification of man. We confess that Adam and Eve having thus fallen under the wrath and disfavor of God, and into death and eternal condemnation, together with all their pos- terity, so that no remedy or deliverance was to be found in heaven or earth, among any created beings, who could help, and redeem them, and reconcile them to God, the Creator of all things, who is the Almighty God (against whose majesty they had sinned, and who alone could heal them), who is rich and abounding in all grace and mercy, had compassion upon Adam and his posterity, and, hence, promised them his only begotten Son as a comforting Redeemer and Savior, whom he would put as enmity between Satan and the woman and their seed, to the comfort and help of fallen man- kind, in order thus to bruise the head of Satan, and to deprive him of his power; and, in this manner, to deliver Adam and his posterity from the prison of sin, the power of the devil, and eternal perdition, and to reconcile them to God. And even as God the Lord, through this promise, clothed Adam and his seed internally, according to the soul, with his grace and mercy, he, in token of this, also covered the outward shame and naked- ness of the body, making coats of skins, and cloth- ing them therewith. And even as Adam, through this his first, one sin, brought, not only himself, but with him also his whole posterity, without exception of persons, and without their own actual evil works, into eternal death and condemnation; so also, God Almighty, through this promise of the only Savior Christ Jesus, redeemed, delivered, and justified from condem- nation, and placed into the state of grace and recon- ciliation, all men, without exception of persons, without any of their good works, only from pure grace and mercy. Seeing that Adam's race was not born of him when he stood under disfavor and con- demnation before God ; but as all men proceed from Adam as being in a state of grace, peace, and recon- ciliation with God, he could bring forth none but such as stand with him in the same reconciliation . Thus none of Adam's race are created or born to condemnation, but all are born and brought forth into the world in the same state of grace and recon- ciliation with God. Hence, we hold it to militate not only against the holy Scriptures, but also utterly against the nature of God, which is just, righteous, holy, and merciful, that God should punish with eternal death and damnation, simply on account of Adam's sin, so great a number of Adam's race, who die in their infancy in a state of innocence, before they have followed Adam in sin; seeing the good God, through Christ and for Christ's sake, so gra- ciously forgave Adam, (who had himself committed the sin) and placed him in a state of grace. But men having attained the knowledge of good and evil, and, through the lust of the flesh, and their own desire, having been drawn away from the path of virtue and innocence, so that they follow Adam in sin, hence it comes that they separate themselves from their Creator, and, consequently, do not perish, nor are condemned on account of Adam's transgression, but because of their own unbelief and evil works.' But the righteous God, who does indeed forgive sin, yet ofttimes does not suffer it to go entirely un- punished, permitted the temporal, bodily punish- ment to remain upon Adam and Eve, and their posterity, by which they ought to learn to know, fear, and serve their Creator, and to shun sin; such as this, that from their infancy they are by nature inclined to sin and evil, against which they have a continual warfare, are barred out from the beauti- ful paradise, must cover their nakedness; the women must subject their power and will to their husbands, and must bring forth their children in pain and anguish ; and all must eat all the days of their life, with sorrow, of the corrupted earth, until they re- turn to dust of the earth, whence they have come. But all believers receive in this life the restoration or justification of Christ only through faith, in hope, and afterwards in the resurrection of the dead they shall receive it truly and actually, and shall enjoy it forever. Concerning these glorious and comforting prom- ises of salvation, read: "And I will put enmity be- tween thee and the woman, and between thy seed, and her seed; it shall bruise thy head." Gen. 3: 15; Eph. 2:14, 15. As to how this promise was renewed in the seed and race of Adam, read: "The Lord thy God will raise up unto thee a prophet from the midst of thee, of thy brethren, like unto me; unto him ye shall 366 MARTYRS MIRROR. hearken." Deut. 18:15; Acts 7:37. To Abraham: Gen. 12:3; 22:18; Acts 10:43. Concerning the fact that this promise of justifi- cation does not extend only to a particular class of persons, but to all men without distinction, read: "Therefore as by the offense of one, judgment came upon all men to condemnation; even so by the righteousness of one the free gift came upon all men unto justification of life. For as by one man's diso- bedience many were made sinners, so by the obedi- ence of one shall many be made righteous." Rom. 5:18, 19. _ "For since by man came death, by man came also the resurrection of the dead. For as in Adam all die, even so in Christ shall all be made alive." 1 Cor. 15:21, 22. "That was the true Light, which lighteth every man that cometh into the world." John 1:9, 29. " And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world." 1 John 2:2. ' ' For it pleased the Father that in him should all fullness dwell; and, having made peace through the blood of his cross, by him to reconcile all things unto himself; by him, I say, whether they be things in earth, or things in heaven." Col. 1: 19, 20. "For the grace of God that bringeth salvation hath appeared to all men." Tit. 2:11. Read also: Rom. 3 : 24; 11 : 32; 1 Tim. 4 : 10; 2 Cor. 5 : 19; 1 John 4:10; Isa. 53:6; 1 Pet. 2:24. As to how the kingdom of heaven is promised by Christ to infants, without respect of persons, read: "Then were there brought unto him little children, that he should put his hands on them, and pray: and the disciples rebuked them. But Jesus said, Suffer little children, and forbid them not, to come unto me; for of such is the kingdom of heaven." Matt. 19:13, 14; 18:3; Mark 10:13; Luke 18:15. Concerning how God the righteous Judge will not punish infants for the sin of their parents, or of Adam; but to requite each with righteousness, ac- cording to his own works, read : " For so much then as thou art righteous thyself, thou orderest all things righteously: thinking it not agreeable with thy power to condemn him that hath not deserved to be punished." Wis. 12:15. "The soul that sinneth, it shall die. The son shall not bear the iniquity of the father, neither shall the father bear the iniquity of the son: the righteousness of the righteous shall be upon him." Ezek. 18:20, 4. "The fathers shall not be put to death for the children, neither shall the children be put to death for the fathers : every man shall be put to death for his own sin." Deut. 24:16; Jer. 31:29. "Because he hath appointed a day, in the which he will judge the world in righteousness." Acts 17:31; Ps. 7:11; 2 Tim. 4:8. "But he that believeth not shall be damned." Mark 16: 16. "Tribulation and anguish, upon every soul of man that doeth evil." Rom. 2:9. ARTICLE IX. Of the free zvill or power of man before and after the fall; and of the saving grace of God. Of this we confess: That God Almighty in the beginning created the man Adam and his wife in his image and likeness, endowing them, above all creatures, with virtues, knowledge, speech, reason, and a free will or power; so that they could know, love, fear, and obediently serve their Creator; or could volun- tarily and disobediently forsake their God; as ap- peared in the first transgression, when Adam and his wife, through the subtlety of the devil, who ap- peared in the form of a deceitful serpent, departed from the commandment of God; hence they did not sin through the foreordination or the will of God; but as they had been created with a free will, and to do as they would, they sinned through their own voluntary desire, and transgressed the command of God contrary to his will. The man Adam and his wife having thus through their own sin fallen under the wrath and disfavor of God, whereby they became sinful and mortal, were again received into favor by God their Creator; so that they were not utterly divested of their "former wisdom, speech, and knowledge, above all other creatures, nor of their previous free will or power, as may be seen from their voluntarily accepting God's gracious promises unto life, and obeying the voice of the Lord ; and as also clearly appears from the fact that God the Lord very strictly appointed an angel with a flaming sword to keep the tree of life from Adam ; lest through his free will or power he should eat of the tree of life and live forever; which would have been in Adam's power. And this free will or power has been transmitted to all their descendants, who proceed from them as branches from their stem; so that even as men are endowed of God with knowledge, reason and voluntary power, by which they can perform manifold works, and seek and desire from God the health of their diseased and infirm bodies, and are not without action, as the irrational creatures, blocks and stones, so likewise, man, through the grace of God, and the moving of the Spirit, by which men live, and are moved, may open the door of the heart to the salutary grace of God — which through the Gospel is offered to all men, and through which death and life is set before man — and seek the health of his wounded soul; or he may voluntarily resist, reject and neglect this offered grace and moving of the Spirit. Thus also, as men have eyes and ears, to see and to hear, yet not of themselves, but only from God the Giver, so they also, through the grace of God, have a free will or power to do the good and to leave the evil. But men, considered in themselves, seeing they are without the grace of God, are of themselves in- capable of thinking anything that is good, much less are they able to do it. But it is almighty God, who through his Spirit of grace works in man both to . will and to do, moves, draws, and chooses them, and accepts them as his children, so that men are only recipients of God's saving grace. Hence all Christians are in duty bound, to ascribe the begin- ning, middle and end of their faith, with all the good fruits thereof, not to themselves, but only to the unmerited grace of God in Christ Jesus. MARTYRS MIRROR. 367 We confess moreover : That this saving grace of God is not limited to a few particular men, but even as the Almighty God lets his sun rise and shine on the evil and on the good, so he has ex- tended his grace to all of Adam's race; as it is also evident, that God, in his goodness, did not leave himself without witness among the heathen, doing them good, and so moving their hearts, that their thoughts and consciences accused and excused them, so that they could do by nature, without the hearing of the law of Moses, the things contained in the law. This appears in still greater clearness in the coming of Christ, that Almighty God has proclaimed the saving grace through the Gospel to the whole world, for a witness unto all nations, by which all excuse is taken from men, and as an evidence, that God is not willing that any should perish, but that all should repent and be saved. According to the import of the holy and everlasting Gospel, a righteous, eternal, and irrevocable judgment shall be pronounced, in the last day, through Christ Jesus, the blessed, over all nations. Hence all men who now in this time of grace believe and accept the Gospel, attain unto life; but all who do not believe the Gospel, but vol- untarily reject it, will receive death as their portion. On the other hand, we reject the belief of those who say that Almighty God has indeed caused the word of reconciliation to be preached to all, or many, but does nevertheless withhold his grace from many of them, so that the greater part of mankind cannot accept the word of reconciliation and be saved, but will, through the purpose or eternal counsel and will of God, inevitably have to perish forever, and be damned. On this subject, read various Scripture passages ascribing a will to man. And the holy Spirit does not speak in vain in the Scriptures : "He himself made man from the beginning, and left him in the hand of his counsel ; if thou wilt, to keep the com- mandments, and to perform acceptable faithfulness. He hath set fire and water before thee; stretch forth thy hand unto whether thou wilt. Before man is life and death; and whether him liketh shall be given him. Syr. 15 : 14 — 17; Deut. 11 : 26; 30: 15; 2 Esdr. 7:59- God the Lord said to Cain : "If thou doest not well, sin lieth at the door: and unto thee shall be his desire, and thou shalt rule over him." Gen. 4:7. Concerning man's freewill, read: "Let him do what he will, he sinneth not; let them marry. Nev- ertheless he that standeth steadfast in his heart, having no necessity, but hath power over his own will." 1 Cor. 7 : 36 — 38. ' ' And whosoever offereth a sacrifice of peace of- ferings unto the Lord to accomplish his vow, or a free will offering." Lev. 22:21, 23. ' ' Who might offend, and hath not offended ? or done evil, and hath not done" it? Syr. 31 : 10. And Paul also says : ' ' For to their power, I bear record, yea, and beyond their power they were willing of themselves. Now therefore perform the doing of it; that as there was a readiness to will, so there may be a performance also. ' ' 2 Cor. 8:3, n; Phil. 14; Mark 14:7; 1 Cor. 7:36. Man can do nothing good of himself, by his own power; but through the grace of God, he, in his imperfectness, is able to keep God's commandments. For it is God which worketh in you both to will and to do of his good pleasure." Philip. 2 : 13. "Thou dwellest in the midst of a rebellious house, which have eyes to see, and see not ; they have ears to hear, and hear not. " Ezek. 12:2. ' ' For to will is present with me ; but how to perform that which is good I find not." Rom. 7:18—21. Read here all the Scriptures which unanimously testify that God does not desire the death of the sin- ner, but that he be converted, and live. Ezek. 18:32; 33:11; Wis. 1:13; Is. 55: 7. And that God has extended his saving grace not only to the elect, but to all of Adam's race; and that he also died for those that perish. Concerning this, read : ' ' For the grace of God that bringeth salvation hath appeared to all men." Tit. 2:11. ' ' Look unto me, and be ye saved, all the ends of the earth." Is. 45 : 22. "Therefore, as by the offense of one judgment came upon all men to condemnation ; even so by the righteousness of one the free gift came upon all men unto justification of life. " Rom .5:18. "Who in times past suffered all nations to walk in their own ways. Nevertheless he left not him- self without witness," etc. Acts 14: 16, 17 ; Rom. 1: 19; 2:15. ' ' But there were false prophets also among the people, even as there shall be false teachers among you, who privily shall bring in damnable heresies, even denying the Lord that bought them, and bring upon themselves swift destruction." 2 Pet. 2:1. ' ' And that he died for all, that they which live should not henceforth live unto themselves, but unto him which died for them, and rose again." 2 Cor. 5: 15. "For God so loved the world, that he. gave his only begotten Son," etc. John 3 : 16. ' ' Behold the Lamb of God, which taketh away the sin of the world ! John 1 : 29. ' ' For this is good and acceptable in the sight of God our Savior; who will have all men to be saved, and come unto the knowledge of the truth." 1 Tim. 2:3.4- "He is longsuffering to usward, not willing that any should perish, but that all should come to re- pentance." 2 Pet. 3:9; Rom. 2:4; Jas. 4:6; Acts 13 : 46. Read also : Matt. 23 : 36, 37 ; Luke 13 : 34; 2 Esdr . i : 30. As to how God the righteous Judge will pro- nounce the final judgment upon those who disobey* the Gospel, read : ' ' When the Lord Jesus shall be revealed from heaven with his mighty angels, in flaming fire, taking vengeance on them that know not God, and that obey not the Gospel of our Lord Jesus Christ." 2 Thess. 1 :j, 8; Mark 16:16. "This is the book of the commandments of God, and the law that endureth forever: all they that keep it shall come to life ; but such as leave it shall die. ' ' Bar. 4:1. The original says obey, which evidently is an error. — Tnn/s. 368 MARTYRS MIRROR. ARTICLE X. Of the providence of God, the election of believers, and the rejection of unbelievers. Of this we confess : As we believe and confess that God is omnipotent; and that with him nothing is impossible; so likewise is he also prescient and omniscient, so that nothing is hid from him in heaven and in earth, neither that which is to take place until the end of all things, nor that which has taken place from all eternity. And through this exceeding high prescience (fore- knowledge), knowledge and wisdom of God, which are unfathomable, he very well saw and knew from the beginning in eternity until the consummation of the world, who would be the truly believing recipi- ents of his grace and mercy; and, again, who should be found unbelieving despisers and rejecters of said grace. And, consequently, he from the beginning and from eternity knew, foresaw, elected and or- dained all v true believers to inherit eternal salvation through Christ Jesus; and, on the other hand re- jected all unbelieving despisers of said grace to eternal damnation. Hence the perdition of men is of themselves, and their salvation only through the Lord their God, without whom they can do nothing that is good. But in no wise is it true that the gracious, mer- ciful, , and righteous God (who conforms to his holy nature) has from eternity foreseen, ordained or pre- destinated, and created, at a convenient time, by far the greater number of the human race unto eternal damnation; or that, they having fallen through the sin of the first man Adam, he let them remain with- out help in eternal death and condemnation, into which they had come without their knowledge and own actual evil works, without having in this case seen and known the just cause of their rejection. Far be it from us, to believe this from the only good and righteous God ! But, on the other hand, all true followers of Christ believe and confess: That the righteous God, in the beginning, created man good and upright, and gave him an existence, and he hates none of those things which he has created. And when through the sub- tlety of the devil they had fallen into eternal death, the blessed God, whose mercy is over all flesh, and who is not willing that any should perish, out of pure love and mercy, redeemed, bought, and deliv- ered, through the atonement of our Lord and Savior, Jesus Christ, the whole human race, without excep- tion of persons, from eternal condemnation ; so that, in consideration of the death of Christ, none shall perish on account of Adam's sin ; but God the righteous Judge will judge the world in righteous- ness, giving assurance unto all men, and rendering to every man according to his own works and deeds. The believers, who by patient continuance in well-doing seek for eternal life, attain glory and honor and immortality, but the unbelieving and dis- obedient, tribulation and anguish, and the everlast- ing wrath of God. Concerning the foreknowledge or prescience of God, read : ' ' And hath determined the times before appointed, and the bounds of their habitation." Acts 17:26; Deut. 32:8. "She foreseeth signs and wonders, and the events of seasons and times." Wis. 8:8; Dan. 2 : 28; 5 : 17. "O everlasting God, that knowest the secrets, and knowest all things before they be." Hist. Sus. v. 42; Is. 46: 10; Job 42:2; Rom. 9:11; Acts 2:23, 31; 1 Pet. 1 :20. ' ' My substance was not hid from thee, when I was made in secret, and curiously wrought in the lowest parts of the earth. Thine eyes did see my substance, yet being unperfect ; and in thy book all my mem- bers were written, which in continuance were fash- ioned, when as yet there was none of them." Ps. I39:i5. 16, "He knew all things ere ever they were created; so also after they were perfected he looked upon them all." Syr. 23:20; Acts 15:18. Here it is to be observed with attention, how God, through his prescience, from the beginning elected the believers in Christ, and rejected the unbelievers. Read : ' ' Hearken, my beloved brethren, hath not God chosen the poor of this world rich in faith?" etc. Jas. 2:5. "But God hath chosen the foolish things of the world to confound the wise, and God hath chosen the weak things of the world to confound the things which are mighty; and base things of the world, and things which are despised, hath God chosen," etc. 1 Cor. 1:27, 28. ' ' I have even from the beginning declared it to thee; before it came to pass- 1 shewed it thee: for 1 knew that thou wouldest deal very treacherously, and wast called a transgressor from the womb." Is. 48:5,8; Mai. 1:2; Rom. 9:13; Eph. 3:115 2 Tim. 1 : 9. "Before they were sealed that have gathered faith for a treasure; then did I consider these things," etc. 2 Esdr. 6:5. "And who, as I, shall call, and shall declare it, and set it in order for me, since I appointed the ancient people?" Is. 44:7. "We know that all things work together for good to them that love God, to them who are the called according to his purpose. For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the first- born among many brethren. Moreover, whom he did predestinate, them he also called: and whom he called, them he also justified." Rom 8:28 — 30. "Before I formed thee in the belly I knew thee, and before thou earnest forth out of the womb I sanctified thee," etc. Jer. 1:5. ' ' According as he hath chosen us in him before the foundation of the world, ' ' etc. Eph. 1:4; 2 Tim. 1:9; John 15:16; Acts 13:48. ARTICLE XL Of the written word of God, the law of Moses, and the Gospel of Christ. We confess : That the old law which was given by Moses and received by the disposition of angels, was a perfect doctrine and rule for the decendants of Abraham, Isaac, and Jacob, with whom God had made and established this his covenant. According to the doctrine and tenor of this law, this people had to conduct and regulate themselves, without transgressing any part MARTYRS MIRROR. 369 of it, or taking away from, or adding to it, or fol- lowing their own opinion in regard to it, on pain of being exterminated, and falling under a great curse. On the other hand, those who hear, believe and fulfill this law, are promised life, and many glorious blessings. This blessing and curse extended mostly to temporal and bodily things. This law of God — the five books of Moses — em- bracing also all kings, priests and prophets, who prophesied and spoke, through the Spirit of God, among this people, Israel (agreeing with the law of Moses), which is the entire Old Testament, has through the grace of God been made known to us in the BibJe. This law is also spiritual, the bringing in of a better hope, and the schoolmaster to Christ. By its various figures and shadows, as the Levitical priesthood, ceremonies and sacrifices, the land of Canaan, kings, the city of Jerusalem, and the tem- ple, it pointed and led to Christ Jesus, because the old law was an intolerable yoke of bondage, which brought condemnation upon all who did not con- tinue in, and perform all that is written in the book of the law. And since men, through the weakness ot the flesh, could not perfectly keep all this, they could not obtain the eternal blissful life through the law, but would have had to remain under the wrath and anger of God. But Christ Jesus came, who is the end and the fulfilling of the old law, and the be- ginner and author of the new law, of perfect liberty, and the real, true light, to which all the dark shad- ows pointed; he came sent from God, with full power in heaven and on earth and is the one who has abolished death, and brought life and immor- tality to light through the Gospel. He has made a new covenant with the house of Israel, and the house of Judah, and has invited thereto all the Gentiles and nations of the earth, who in time past were strangers and enemies, but who now, through grace, are all invited, and for whom the way unto life has been opened and well beaten; so that by obedience through grace, they may now become fellow-citizens with the saints, and of the household of God. And this is the word of reconciliation, by which Almighty God, through his Spirit, works faith, regeneration, and all the good fruits resulting therefrom in men; in which word of the New Testament are proclaimed to us full grace and peace, forgiveness of" sins, and eternal life, together with all things that pertain unto life and godliness, yea, all the counsel of God. Ac- cording to this proclamation all believing children of the New Testament must necessarily regulate and conduct themselves in all matters relating to the faith; in accordance with which, finally, an eternal judgment will be held. And it is so much worthier, and better established than the Old Testament, as it was given through a higher and worthier ambassa- dor, and was sealed with a more precious blood; and it shall not cease, but continue till the end of the world. And as a man's covenant, if it be con- firmed, may not be changed, or anything taken from or added to it, so this New and everlasting Covenant, which is confirmed with the precious death and blood of our Lord Jesus Christ, may still much less be diminished, or anything added thereto, nor may it be bent and distorted according to one's own individual opinions; but all Christians are in duty bound to bow their whole heart, mind and soul under the obedience of Christ and the mind of the Holy Spirit expressed in the holy Scriptures, and to regulate and measure their whole faith and conversation according to the import thereof. The Old Testament is to be expounded by and reconciled with this New Testament and must be distinctively taught among the people of God: Moses with his stern, threatening, punishing law over all impenitent sinners as still under the law ; but Christ with his new, glad tidings of the holy Gospel over all believing, penitent sinners as not under the law, but under grace. To this new law of Jesus Christ all decrees, coun- cils and ordinances made contrary to it by men in the world, must give place; but all Christains must necessarily, as far as the faith is concerned, regulate and conduct themselves only in accordance with this blessed Gospel of Christ. And as the outward man lives outwardly by the nourishment of bread; so the inward man of the soul lives by every word proceeding from the mouth of the Lord. There- fore the word of God must be purely and sincerely preached, heard, received and kept, by all believers. Of the law of Moses : how it was written with the finger of God on tables of stone, and given by the disposition of angels, concerning this read: Ex. 20:2; Deut. 5:6; John 1: 17; Acts 7:53; Ex. 31:18; 32:16. Of the severity of the law, and how we must nei- ther take away from, nor add to, it; in regard to this, read : ' ' Cursed be he that confirmeth not all the words of this law to do them : and all the peo- ple shall say, Amen." Deut. 27:26; Gal. 3:10. "What thing soever I command you, observe to do it : thou shalt not add thereto, nor diminish from it." Deut. 12:32,8; 29:19; Pro v. 30:6; Deut. 4:2. Of the imperfectness of the law, read: " For the law having a shadow of good things to come, and not the very image of the things," etc. Heb. 10 : 1 ; Col. 2: 17. "For the priesthood being changed, there is made of necessity a change also of the law. For there is verily a disannulling of the commandment going before, for the weakness and unprofitableness thereof. For the law made nothing perfect, but the bringing in of a better hope did." Heb. 7:12, 18, 19; Gal. 2:16; Acts 13:39; Rom. 8:3. • How Christ is the end and fulfilling of the law; with regard to this, read: "For Christ is the end of the law for righteousness to every one that believeth." Rom. 10:4; Matt. 5:17; Rom. 7:4; Gal. 1:19. Of the power and dignity of the holy Gospel, read: "For I am not ashamed of the Gospel of Christ : for it is the power of God unto salvation to every one that believeth," etc. Rom. 1:16; John 1:17; Luke 16:16; Mark 1 :i5; 1 Pet. 1:12. "Who hath abolished death, and hath brought life and immortality to light through the Gospel." 2 Tim. 1: 10; 1 Pet. 1 :25. Of the usefulness and power of the holy Gospel, read: "And that from a child thou hast known the 370 MARTYRS MIRROR. holy Scriptures, which are able to make thee wise unto salvation through faith which is in Christ Je- sus. All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for cor- rection, for instruction in righteousness : that the man of God may be perfect, thoroughly furnished unto all good works." 2 Tim. 3:15 — 17; 2 Peter 3 :I 5- ' ' Search the Scriptures ; for in them ye think ye have eternal life. " "He that believeth on me, as the Scripture hath said," etc. John 5:39; 7:38; James 1:21; Matt. 4:4; Deut. 8:3; Wis. 16:26; Rev- elation 22 :i8; Deut. 4:2; 12:32; Prov. 30:6. ' ' For whatsoever things were written aforetime were written for our learning, that we through pa- tience and comfort of the Scriptures might have hope." Rom. 15:4. How Christ Jesus will pronounce the last judg- ment upon the obedience of the Gospel, read: "The word that I have spoken, the same shall judge him in the last day." John 12:48. ' ' When the Lord Jesus shall be revealed from heaven with his mighty angels, in naming fire, tak- ing vengeance on them that know not God, and that obey not the Gospel of our Lord Jesus Christ : who shall be punished with everlasting destruction from the presence of the Lord," etc. 2 Thessa- lonians 1:7 — 9; Matt. 24: 14; Heb. 4:12; Rev. 20: 12. ARTICLE xir. Of saving faith. We confess: That saving faith is not a vain or hidden thing unborn in man; nor does it consist in us having a historical knowledge derived from the holy Scriptures, and that we have much to say about it, without having the real sub- stance or signification thereof. But the real and true faith, which avails before God, is a sure knowl- edge of the heart in a sure confidence, which we receive from God, not through our own power, will, or ability, but through the hearing of the word of God; and which, through the illumination of the Holy Spirit, is imprinted on, and written in, the heart, and works so effectually in us, that we are drawn away by it from all visible and perishable things, to the invisible and living God; acquiring thereby a new spiritual taste for that which is heav- enly, and not for that which is earthly. For saving faith, accompanied with hope and love, is of such a nature that it conforms to things not seen. Hence, all true believers -gladly and obediently submit them- selves to all the commandments of God, contained in the holy Scriptures, and, when necessary, testify- to and confess them with the mouth before kings, princes, lords, and all men, not allowing themselves to be drawn away therefrom by any means what- ever, though, on account thereof, money, property, body and life be sacrificed unto spoiling, water, and fire. For the power of God, which preserves them in the faith, strengthens them, so that they esteem all the sufferings of this time brief and light, not avenging themselves, but praying for their per- secutors, gladly suffering for the name of the Lord what is imposed upon them, because of the faith, hope, and love which they have to their Creator and his heavenly riches. Where this true faith is received in the heart, there the fruits of the Holy Spirit, as witnesses of the same, must follow and flow out. On the con- trary, unbelief, with its unfruitful works of darkness must flee, as darkness before the clear sunlight. By this faith, which is the beginning of the Christian doctrine, we become children of God, overcome the world, are armed against all the subtle wiles of the devil, become sanctified, justified, saved, and par- takers of all the benefits of God shown in Christ Jesus ; and without this faith it is impossible to please God. In this true faith we cannot stand still, but, with humble fasting, praying and supplicating in the Spirit, we must plead for help, assistance, and new strength in all divine virtues, unto the end, in order that God may strengthen and preserve us in the same. Where this is neglected men may fall from the faith; the good Spirit may be taken away, and their names blotted out of the Book of Life, and written again in the earth. To this true faith, which is a noble gift of God, all men, who have attained to understanding and knowledge, so that they can hear and understand the word of God, without dis- tinction of persons, are called through the divine word, and invited to come ; but all infants, and those whom God permits to remain in their infancy are herefrom excepted and excluded. They are un- der the grace and pleasure of God through the atonement of Jesus Christ, by which he, through his blood, cleansed and redeemed the whole human race from the fall of Adam, without requiring of them any other means than faith, hope, love and the observance of certain commandments of God. It is therefore a great error that some ascribe faith to new born infants; or [that they say] that without this they cannot be saved. It is a sure sign that said persons do not know the true faith, and do not be- lieve the words of Jesus Christ, who has promised the kingdom of heaven to infants without this. For, as true faith consists in hearing, believing and accepting the good things which God offers us through his word; and, again, as unbelief consists in despising and rejecting those things; and since infants have neither knowledge, ability, inclination, nor emotion concerning any of these things, as all intelligent persons see and know; therefore it must truly follow that neither faith nor unbelief may be attributed to infants; but they are simple and igno- rant, and in this state perfectly pleasing to God, he having set them as examples for us, that we should imitate them in their simplicity. How the true faith is a gift of God, and is wrought in the hearts of men through the hearing of God's word, read: "For by grace are ye saved through faith; and that not of yourselves: it is the gift of God." Eph. 2:8; Rom. 12:3; Col. 2:12; Phil. 1:29; Jude 3. "So then faith cometh by hearing, and hearing by the word of God." Rom. 10: 17; Heb. 6:2. With regard to how we must believe in God through his word, read: "Neither pray I for these alone, but for them also which shall believe on me through their word." John 17:20; Eph. 1:9; John 7:38; 14:1; Heb. 11:6; 1 Pet. 1:21; 2 Tim. 3:15. MARTYRS MIRROR. 371 Concerning how true faith is not vain, but mani- fests its effectual power and nature, read: "By whom we have received grace and apostleship, for obedience to the faith among all nations," etc. Rom. 1:5; 16:25; Acts6:7. "When ye received the word of God which ye heard of us, ye received it not as the word of men, but, as it is in truth, the word of God, which effect- ually worketh also in you that believe." 1 Thes- salonians 2: 13. "In Jesus Christ neither circumcision availeth anything, nor uncircumcision; but faith which work- eth by love." Gal. 5:6. He that does not evince from his faith the seven virtues required, ' ' is blind, and cannot see afar off,' ' etc. 2 Pet. 1:9; Jas. 2:26. "But the just shall live by his faith." Hab. 2: 4; Heb. 10:38; Rom. 1:17; Gal. 3:11. By faith we become righteous and partakers of the benefits of God. Acts 26:18; Rom. 10:10; Gen. 15:6; Rom. 4:3; Gal. 3:6; Mark 16:16. We must pray to God, to be strengthened and kept in the faith. Luke 17:5; 1 Pet. 1:5. When the grace of God is neglected through un- belief and evil works, one may fall away from the faith, and be blotted out of the Book of Life. Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith. 1 Tim. 4:1; 2 Pe- ter 2: 1; 1 Tim. 6: 10. "Which for a while believe, and in time of temp- tation fall away." Luke 8: 13. "One that returneth from righteousness to sin: the Lord prepareth such a one for the sword. ' ' Syr- ach 26:28; Jer. 17:13; Prov. 3:21; Heb. 6:6. "The Lord said unto Moses, Whosoever hath sinned against me, him will I blot out of my book." Ex. 32:33; Rev. 3:5; Ps. 69:29; Isa. 1:2; 30:1; Jer. 18:7. How infants are simple and ignorant, and that therefore neither faith nor unbelief may be imputed to them; but that they are well-pleasing to God through his grace, without any other means, read: "Moreover, your little ones, which ye said should be a prey, and your children, which in that day had no knowledge between good and evil, they shall go in thither, and unto them will I give it, and they shall possess it." Deut. 1:39; Matt. 19:14. "When I was a child, I spake as a child, I under- stood as a child, I thought as a child: but when I became a man, I put away childish things. ' ' 1 Co- rinthians 13:11; Heb. 5:13. "Brethren, be not children in understanding: howbeit in malice be ye children." 1 Corinthians 14:20; Eph. 4: 14; Matt. 18: 2; 19: 13; Mark 10: 13; Luke 18: 15. ARTICLE XIII. Of regeneration and the new creature, we con- fess: Inasmuch as our first parents, Adam and Eve, through their transgression, separated themselves from God, and fell into temporal and eternal death, with all their posterity, and, consequently, lost the image of God, which is righteousness and true holi- ness; became depraved in their nature, and inclined to sin and wickedness from their youth; so that of all men none can attain unto faith and a godly conversation through the power of their first birth, which has sprung and proceeded from sinful seed ; because that which is born of the flesh is flesh, and hence, carnally minded, and the natural man does not receive the things of the Spirit of God; there- fore, all men, having come of the earth, shall return to dust and earth, and, in part, are also like to the corrupted earth, which of itself does not bring forth good grain, but must thereto be prepared anew, and sown with good seed. Thus also, all men, when they have passed their youth, and have come to understand and discern good and evil, we per- ceive, that their carnal hearts and earthly life, being conceived in sin, are inclined to sin, which conceives by its own lust, which awakens sin in them, and allures and moves them to actual sin; and thus they fall from grace, — to which they had been redeemed through the atonement of Christ— which plunges them into the death of sin. Hence, God the Lord requires and demands through his word, of all men of understanding, a true reformation and a renewing from these their own actual sins; that is, that through the hearing of the word of God they receive the faith, become regenerated from above, of God, be created anew in the inner mind of the heart, according to the image of God, and circumcised, being translated from the carnal into the spiritual, from unbelief into faith, from that which is earthly-minded and like Adam into that which is heavenly-minded and like Jesus Christ; that they crucify and mortify their earthly members, and feel, prove, and taste that which is heavenly, and not that which is earthly. To this, God promises life, peace, and all heavenly riches; and it is the sanctification in the spirit of the mind, and the appropriation of all the benefits of Christ (which have been lost through our own actual sin), and has the promise of eternal salvation. And wherever this renewing and conversion of the mind and the heart is not found (among all those who know sin have served it), there Christ and the life do not exist; and without this renewing neither circumcision nor uncircumcision, baptism nor Supper, nor any ceremonies, however glorious they may appear, avail anything. And as man in the beginning is brought forth with pain and anguish from the flesh, so the second, spiritual generation is also called a birth; and it takes place with godly sorrow over sin, and with the cruci- fying and mortifying of the earthly members. And as men by the fall of Adam were not alto- gether deprived and divested of all godly virtues and qualities, so as to become like Satan in evil, but through the grace of God have retained many good principles, so the innate sinful nature, affection for, and proneness to sin are not utterly removed by regeneration, but remain until death in the re- generated; so that the flesh lusts against the Spirit, and the lust or indwelling sin wars against the law of the new mind, so that the regenerated enter upon a continuous warfare, and must constantly crucify and mortify the lusts of the flesh, tame and bring into subjection their bodies, and abstain from fleshly 372 MARTYRS MIRROR. lusts, which war against the soul ; and thus fighting, they must keep the victory unto death. On the other hand, the assertion of those who ascribe regeneration to new-born infants, and say that without this they cannot be saved, is rejected as a grave error. Some of these found regeneration upon infant baptism, maintaining that as soon as they have their children baptized, they are also, through this ceremony of baptism, regenerated. Others build the regeneration of infants on the justification or general redemption of Christ, by which the human race has been reconciled from the fall of Adam and put in a state of grace; saying that children are regenerated as soon as they are conceived by the mother ; thus putting regener- ation, against all right and probability, before the first birth which is of the flesh. Some can not tell whether infants become partakers of regeneration before, in, or after baptism; from which it is judged that the aforesaid persons treat of regeneration with- out the holy Scriptures and all true reason, as the blind man of colors; since Almighty God, nowhere in his holy word speaks of the regeneration of in- fants. And though children are conceived in sin, or born from sinful seed, yet they have never known, served, or practiced sin, from which they might be regenerated, converted, and renewed in their mind and heart; but they have without this been born, and placed by God in so holy and God-pleasing a state, through the atonement of Christ, that no adult person can, through regeneration and the putting off of the sinful body of the flesh, and the renewing of the mind, become more sinless, holy and God-pleasing; seeing the innate sinfulness, lust or inclination to sin remains in the most pious, re- generated, adult persons until death (not less then in children, in their infancy), against which they carry on a constant warfare; and besides this, Al- mighty God, by his word, requires of all men that have served sin, no higher or greater reparation than that they be converted by regeneration, and become like unto children in sin and malice. With what reason, then, can regeneration be applied to children, who have never committed sin, from which they could be regenerated; seeing infancy has al- ready the innocence which is acceptable to God, and has been set as an example before men, after which all the regenerated must labor and strive until death. Of this heavenly birth from God, and how it is effected through the Spirit and the word of God, read: "Seeing ye have purified your souls in obey- ing the truth through the Spirit unto unfeigned love ol the brethren, see that ye love one another with a pure heart fervently: being born again, not of corruptible seed, but of incorruptible, by the word of God, which fiveth and abideth forever." i Pet. 1:22, 23; 2:2; James 1:18; 1 Cor. 4:15; Gal. 4:19; Philem. 10. ' ' Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost," etc. Tit. 3:5. That regeneration is not a vain or hidden thing, but demands a new life and the following of Christ, and that eternal salvation is promised thereupon, read: "Verily, I say unto you, that ye which have followed me, in the regeneration when the Son of man shall sit in the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel." Matt. 19:28. "For in Christ Jesus neither circumcision availeth anything, nor uncircumcision, but a new creature. And as many as walk according to this rule, peace be on them, and mercy, and upon the Israel of God." Gal. 6: 15, 16. "But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name: which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God." John 1:12, 13. To all who have served sin, and have not been regenerated, the kingdom of God is denied. Con- cerning this, read: "Verily, verily, I say unto thee, except a man be born again, he cannot see the kingdom of God." "Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God. That which is born of the flesh is flesh; and that which is born of the Spirit is spirit. Marvel not that I said unto thee, Ye must be born again. The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth: so is every one that is born of the Spirit." John 3:3, 5 — 8. That the regenerated do not become perfect in this life, but must fight unto death against the flesh, the world, and sin, read: "Not as though I had already attained, either were already perfect: but I follow after," etc. Phil. 3: 12; 1:30; Col. 1:29; Rev. 2 : 10. ' ' I keep under my body, and bring it into subjec- tion: lest that by any means, when I have preached to others, I myself should be a castaway." 1 Cor. 9:27. ' ' For the flesh lusteth against the Spirit, and the Spirit against the flesh; and these are contrary the one to the other; so that ye cannot do the things that ye would. But if ye be led by the Spirit," etc. Gal. 5: 17, 18; 1 Pet. 2:11; Rom. 7: 18, 23; Jas. 3:2. ARTICLE XIV. Of the incarnation of the eternal and only begot- ten Son of God. We confess: That the exalted and true God faithfully kept and fulfilled his exceeding great and precious promises, which he had made in the beginning concerning his Son, who had been foreordained to this end before the foundation of the world, but in these last times was manifest for our sakes. This glorious and cheering promise was originally given to fallen Adam and Eve, and was afterwards renewed in their seed, as in Abraham, Isaac, and Jacob, Moses and David. Of him did all the proph- ets prophesy, and on him did all the pious fathers hope with a firm confidence (as though they had seen him), that Shiloh would come from Judah, and that this beautiful star would arise out of Jacob. This truly and really took place as follows: When everything was in tranquillity, when the royal scep- tre had departed from Judah, and the seed of Jacob MARTYRS MIRROR. 373 was under tribute to the heathen; then the gracious God remembered his holy covenant, and sent his true, real Word or Son out of heaven, from his royal throne; having to this end foreordained and elected the righteous Joseph, of the house and gen- eration of David, whose espoused wife was Mary, whom God had blessed and chosen for this purpose above all other women. To this Joseph and Mary the Holy Ghost points from generation to generation, as well as to the town of Bethlehem, out of which this Light long before promised was to arise and come forth; in order that all the pious who waited and hoped for this salvation, might have a certain consolation and knowledge from which tribe, city and place they were to expect this Savior of the world. Thus Mar}^ received the message through the an- gel of God, and believed it, being overshadowed by the power of the Highest, and conceived of the Holy Ghost the true, real Word, which was in the begin- ning with God, and by which all things were cre- ated. The same, through the effectual power of the Almighty God, became flesh or man in her, and was born of her, the Son of the Most High God, whom she had before conceived of the Holy Ghost. Thus the eternal and only begotten Son of the living God became a visible man subject to suffering. He was wrapped in swaddling clothes, laid in a manger, and brought up at Nazareth under the care of his [imputed] father and his mother. He hun- gered, thirsted, was wearied with walking, sighed and wept, and increased in wisdom and stature, and in favor with God and man ; so that the eternal, only begotten Son of the living God, in the time of his incarnation, did not continue like his heav- enly Father in an invisible, impassive, immortal, and spiritual form, but for our sakes, humbled him- self into a visible, passive, mortal, and servile form, became like unto us men in all things, except sin ; in order thereby to heal us from the poisonous bite of the serpent, and from everlasting torment. Hence, all true witnesses of Jesus Christ are bound, by virtue of the holy Scriptures, to believe and confess : That this same Word, which was in the beginning with God, and was God, by which all things were made, proceeded from God his Father, came into the world, and, through the power of God, became himself man or flesh , so that the glory of the only begotten Son of the Father, full of grace and truth was touched and seen. Thus he who before was like unto his Father in brightness and glory — not given or usurped God- likeness, but one peculiar to him by nature — left his brightness and glory, and humbled himself, and be- came in form like unto us men ; he who before was greater than the angels, and in an invisible, im- mortal form, like unto God his Father, was now made lower than the angels, and became like unto his brethren in a visible and mortal form. He who could have had joy with his Father, and was sur- rounded by eternal riches, became poor for our sakes, and suffered on the cross, despising the shame. He who in the presence of the apostles as- cended heavenward, was the same who before had descended from God out of heaven into the lower parts of the earth ; and the same ascended above all heavens. This is the mystery of godliness, which is great, but on account of their carnal and flickering reason, is believed by but few: that God the Son was thus manifest in the flesh ; and that he appeared, as a true Redeemer and Savior, and eternal Light, to them who sat in darkness and in the shadow of death. And, as the food which the Israelites ate in the wilderness, is called, bread from heaven or heavenly bread, because the substance of the bread was no fruit of this earth, but had come from heaven, though the same, was in this world, prepared in the form of bread ; so also Christ himself calls his flesh the true bread which came down from heaven ; and says that the Son of man should ascend up where he was before, because his flesh or body became flesh, not of Mary or of any created substance, but only of the Word of life which had come down from heaven. He it was who spake with Moses on the mount and in the wilderness; and him the fathers tempted in the wilderness, and resisted his Spirit. This is the same who was from the beginning. Him the apos- tles touched with their hands, and beheld with their eyes; herein the life was manifested, that they saw and proclaimed to men, that which was with the Father, and was Inanifested unto them, and was even the same Word which spake with them. And though it is true that the eternal Son of the living God forsook his divine glory, and, for a brief time, was made lower than the angels, and appeared in the visible form of a servant; yet he did not thereby lose his eternal Sonship and Godhead with his Father ; but when God the Father brought this his first and only begotten Son into the world, he pre- pared him a body, not of any created substance, but only of the Word of life, which became flesh, and which by all the angels of God is honored and wor- shiped as the true God. Likewise, Christ glorified himself before his apos- tles, on mount Tabor, that his face shone as the bright sun, and he was confessed by his Father from heaven as his beloved Son. Thus have also the highly enlightened apostles of Christ, and all true believers, confessed, pronounced, honored and wor- shiped this visible and palpable Christ Jesus as the true God, and Son of God. Hence all true believ- ers, according to these testimonies of holy Scripture, and the examples of all the saints ol God, must nec- essarily, unto salvation, follow, believe, and confess, that the whole crucified Christ Jesus, visible and invisible, mortal and immortal, is the true God, and the Son of God, God and man in one undivided person. To him be praise forever and ever, Amen. Of these promises concerning the Savior, read, how God the Lord, in the beginning promised fallen Adam and Eve, to put him as enmity between Satan and the woman, and between their seed. "And I will put enmity between thee and the woman, and between thy seed and her seed ; it shall bruise thy head, and thou shalt bruise his heel." Gen. 3: 15; Col. 1:19; 3-.i5;Eph. 2:15. "The Lord thy God will raise up unto thee a prophet from the midst of thee, of thy brethren, like 374: MARTYRS MIRROR. unto me; unto him ye shall hearken." Deut. 18: 15; Acts 7:37; Read also: Acts 3:25; Gal. 3:8; Genesis 49:10; Num. 24:17; Matt. 2:2; Jer. 23:5; 33:15; Is. 9:6; 11: 1 ; Acts 10:43. And that this Savior of the world originally did not spring from the fathers, Mary, or any creature, but was sent and came only from God, and was con- ceived and brought forth by Mary, read : ' ' Behold, a virgin shall be with child, and shall bring forth a son." Matt. 1:23; Is. 7: 14; Luke 2 : 21; Gal. 4:4. ' ' When as his mother Mary was espoused to Joseph, before they came together, she was found with child of the Holy Ghost." And further: "Joseph, thou son of David, fear not to take unto thee Mary thy wife: for that which is conceived in her is of the Holy Ghost." Matt. 1: 18, 20. The angel of God said unto Mary : ' ' Behold, thou shalt conceive in thy womb, and bring forth a son, and shalt call his name Jesus. He shall be great, and shall be called the Son of the Highest ; and the Lord God shall give unto him the throne of his father David : and he shall reign over the house of Jacob forever; and of his kingdom there shall be no end. Then said Mary unto the angel, How shall this be, seeing I know not a man ? And the angel answered and said unto her, The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee: therefore also that holy thing which shall be born of thee shall be called the Son of God. ' ' Luke 1 : 30 — 35. Read in this connection St. John, who also gives thorough information regarding this matter: "In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. And the Word was made flesh, and dwelt among us (and we beheld his glory, the glory as of the only begotten of the Fa- ther), full of grace and truth." John 1:1,2,14; Bar. 3:37; Zach. 2: 10. And further : ' ' That which was from the begin- ning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, of the Word of life; (for the life was manifested, and we have seen it, and bear witness, and shew unto you that eternal life, which was with the Father, and was manifested unto us,)" 1 John 1 : 1, 2; John 8:25; Micah5:2; 2 Peter 1:16; John 20:28; Wis. 18:15. Of the humbling of the eternal and only Son of God. (Mark especially the word made; for nowhere do we find anything about assuming man) read: "Who, being in the form of God, thought it not robbery to be equal with God: but made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men : and being found in fashion as a man, ' ' etc . Phil. 2 : 6 — 8. "Thou madest him a little lower than the angels." "But we see Jesus, who was made a little lower than the angels for the suffering of death, crowned with glory and honor. " Heb. 2:7,9; ? s - 8: 5- "For ye know the grace of our Lord Jesus Christ, that, though he was rich, yet for your sakes he became poor, that ye through his poverty might be rich." 2 Cor. 8:9; Eccl. 9:15. "Looking unto Jesus the author and finisher oi our faith; who for the joy that was set before him endured the cross, despising the shame," etc. He- brews 12:2. "I am the living bread which came down from heaven: if any man eat of this bread, he shall live forever: and the bread that I will give is my flesh, which I will give for the life of the world." John 6:51. Read also verses 58 and 63. How the saints of God confessed and worshiped this humiliated Jesus also in the days of his flesh, as the true God, and the Son of God, read: "Whom do men say that I, the Son of man, am?" And after a few more words: "Simon Peter answered and said, Thou art the Christ, the Son of the living God." Matt. 13:16. Understand, the true Son who was born and came forth from the essence of the Father; and not a Son become so in time, or as- sumed, as believers, whe because of the faith, are also called sons and daughters." 2 John 1:3; John 1:49; IO: 3 6 ; 11:27; Acts 8:37; Matt. 27:54. Jesus said to the blind man: "Dost thou believe on the Son of God? He answered and said, Who is he, Lord, that I might believe on him? and Jesus said unto him, Thou hast both seen him, and it is he that talketh with thee. And he said, Lord, I believe. And he worshiped him." John 9:35 — 38. "Thomas answered and said unto him, My Lord and my God. Jesus saith unto him, Thomas, be- cause thou hast seen me, thou hast believed," etc. John 20:28, 29. "In his Son Jesus Christ. This is the true God, and eternal life. Little children, keep yourselves from idols. Amen." 1 John 5:20,21. Rom. 9:5. ARTICLE xv. Of the knowledge of Jesus Christ, God and man in one person, and the necessity of believing it. Of this we confess: That it is necessary for all Chris- tians to believe that the knowledge of the only Son of the Father, is, as one of the principal articles of our faith, in the highest degree essential unto salva- tion. It is therefore not sufficient to know Christ only after the flesh, or his humanity; as, that he was born of Mary, and became like unto us in all things, except sin; but we must also (which is the most im- portant) know him after the Spirit, and his eternal Godhead; that is, that he before all time, in eternity, in an unspeakable manner, was born of or proceeded from the true God his Father, and that he is the true real Word and Wisdom, which proceeded from the mouth of the Most High, and which for this reason, was equal with his Father in brightness, glory, power, might and eternal Godhead, before the foundation of the world. And that this only Son of God, for our justification, became a visible man, that by his present, visible humanity — which is not of this tabernacle or sinful subtance, but in essence far different from sinners — he might give us a holy, unblamable example in doctrine and con- versation, in order thus to incite all men to follow him. And that according to his divine power and might he was able to deliver us from the captivity of sin, hell, the devil, and death, and save us for- MARTYRS MIRROR. 375 ever; seeing no other means or name in heaven or on earth is given unto men for salvation. To this end, Christ was made unto us, of God, wisdom, and righteousness, and sanctification, and redemp- tion. Hence neither Moses with his threatening and punishing law of commandments, nor Aaron with the entire Levitical priesthood, and all their sacrifices and offerings, which were made only for remembrance of sins, and consequently, passed by polluted mankind without affording them any help (for no corruptible man could redeem his brother, and reconcile him with God; as all human, sinful subtance was not able to redeem the soul from eter- nal death); but this was fulfilled and accomplished by the slain Lamb, which was foreordained and was manifest in these last times. He restored that which he had not taken away. He, the innocent one, took the guilt of us all upon him, and only he was found worthy in heaven and earth, to open the book with its seven seals. And by his coming into this world (which can never be sufficiently praised), he opened the entrance to the kingdom of God, which was closed by sin, not by the blood of bulls and goats, or of any corruptible man, nor by cor- ruptible silver or gold; but Christ paid and accom- plished this by his own dear and precious blood, thereby obtaining an eternal redemption. And as the sun in the heavens is endowed by God with a glorious splendor, so that it is the eye of the world, which illuminates the darkness, and spreads its beautiful light over all visible things, and re- ceives nothing from any of them; so also Christ Jesus, the true Sun of righteousness, and what is still more, the Creator and Ruler of the sun, and of all things, did not take to his assistance any created substance, by which to accomplish the work of our salvation; but came with his most praiseworthy light from God out of heaven, and shone into this dark world, where he was received, and arose, as the beautiful day-star, in the hearts of many men; and was thus a Giver, but not a recipient. Hence, the praise and honor for this redemption must be ascribed to the only God of heaven and earth, and not to any created man; otherwise we would rob the Creator of his proper honor, and ascribe the same to sinful, created flesh like unto ourselves; thereby making flesh our arm, Redeemer, God and Savior; and thus departing with our hearts from God our Salvation, we should fall into damnable idolatry, seeking life from the dead, where it cannot be found. Herein we are to know the love and goodness, and and also the severity of God, and how greatly the Al- mighty God hates sin; — his severity and justice, from the fact, that through the one sin of the first man, the whole human race became corrupted; and that this could be paid and atoned for by no other means than through the death and blood of God's own, only begotten Son. God's goodness and everlasting love are known from this, that he, the Blessed, so graciously looked upon and recognized, the weak- ness and nothingness of man; and, hence, as he often sent angels, as his faithful messengers, in hu- man form to men, upon the earth, knowing that this sinful, mortal, earthly flesh and blood is not able to behold the immortal, heavenly glory of the angels; much less can man with his sinful and mor- tal eyes behold the immortal, eternal, holy splendor and glory of the eternal Creator of all things; there- fore the eternal, invisible and immortal Son of God, through his unfathomable love, had himself to be- come a visible, mortal man, for a little while lower than the angels, and to appear in the form of a serv- ant, like unto his brethren; so that the glory of the eternal and only begotten Son of God was felt and seen in human form, that he might be a true ex- ample for us to follow his footsteps. Herein we may especially know the love of Christ, which passes knowledge : that the holy heavenly, only begotten, blessed Son of God, Jesus Christ, became man, died and rose for us, when we were yet ungodly and his enemies. And though Christ suffered for us in the flesh, and was crucified, and died; yet it was not possible that he should be held by death, or that his holy flesh should see corruption. But he had himself the keys of death and hell, and the power to open and to shut, to lay down his life, and to take it again; and he it is that liveth, and was dead, and, behold, he is alive forevermore. Hence all true believers must believe that the true knowledge of Jesus Christ, both of his true divinity, and pure, immaculate humanity, is neces- sary to salvation. And to this, life and eternal sal- vation are promised by the Holy Ghost; and that Christ would build his church upon this foundation, and that the gates of hell should not prevail against her. On the other hand : that all unbelievers, who confess not that Jesus Christ is come in the flesh (that is, that the Son of God became man, and thus coming, appeared in the flesh), are not of God, but of the spirit of antichrist, who began already in the days of the Apostles, and is to exalt himself still more in the last times. Of the necessity of this knowledge of Jesus Christ, read: "And this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent." John 17:3; Hosea 13:4- " If ye had known me, ye should have known my Father also," etc. John 14:7. "Though we have known Christ after the flesh, yet now henceforth know we him no more." 2 Co- rinthians 5: 16. "And that every tongue should conf ess that Jesus Christ is Lord, to the glory of God the Father." Phil. 2:11; Rom, 14:11; Col. 2:2; Phil. 3:8. "And Jesus said to Peter, after the latter had confessed and pronounced the man Jesus, to be Christ, the Son of the living God: Blessed art thou, Simon Bar-jona: for flesh and blood hath not re- vealed it unto thee, but my Father which is in heaven. And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it." Matt. 16: 17, 18. "And after the apostle Thomas had confessed the visible and palpable man Jesus as his Lord and God, Christ did not reprehend him for it, but accepted it as the_ belief of the truth, saying: "Thomas, be- 376 MARTYRS MIRROR. cause thou hast seen me, thou hast believed : blessed are they that have not seen, and yet have believed." John 20:29; 17-' 20; 1 Pet. 1:8. Read in this connection the various Scripture passages, how the apostles through the Holy Ghost, labored with all their might, to impress on men, not that the eternal Son of God dwelt concealed in the man Jesus; but, on the contrary, that the visible man Jesus was the Christ; that is, the Anointed, and the Savior of the world, sent down from heaven ; and to this, the promise of life is given. Read: ' 'And many other signs truly did Jesus in the presence of his disciples, which are not written in this book: but these are written, that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through his name." John 20:30, 31. ' ' Whosoever shall confess that Jesus is the Son of God, God dwelleth in him, and he in God." 1 John 4: 15; 1 John 5 = 5; 2 John 1 : 3; John 6:47. " Whosoever believeth that Jesus is the Christ is born of God." 1 John 5:1, 5, 10; Acts 18 : 5, 28. "Who is a liar but he that denieth that Jesus is the Christ ? he is antichrist, that denieth the Father and the Son." 1 John 2:22. "Hereby know ye the Spirit of God: every spirit that confesseth that Jesus Christ is come in the flesh [that is, that the eternal Word became flesh, and being thus flesh, came into his own] is of God : and every spirit that confesseth not that Jesus Christ is come in the flesh is not of God: and this is that spirit of antichrist, whereof ye have heard that it should come; and even now already is it in the world." 1 John 4: 2, 3; 2 John 1:7. Read further, how we have been redeemed and bought by no other means, than only by the death of the Son of God. ' ' For God so loved the world, that he gave his only begotten Son," etc. John 3:16; Rom. 5:8. "For if, when we were enemies, we were recon- ciled to God by the death of his Son,' ' etc. Rom. 5:10; Heb. 5:9. "If God be for us, who can be against us? He that spared not his own Son, but delivered him up for us all," etc. Rom. 8:31,32; iJohn3:i6. ' ' Ye know that ye were not redeemed with cor • ruptible things, as silver and gold, from your vain conversation received by tradition from your fathers ; but with the precious blood of Christ, as of a lamb without blemish and without spot." 1 Pet. 1 : 18, 19. " In this was manifested the love of God toward us, because that God sent his only begotten Son into the world, that we might live through him." 1 John 4:9. ARTICLE XVI. Of the life, suffering, death, burial, resurrection, and ascension of Jesus Christ, and of his again -teceiving his glory with his Father. Of this we confess: That the Lord Jesus, in the time of his hu- miliation in the flesh, being about thirty-three years, did not only with words, but also by works and deeds, set us a holy, godly example, to be looked to as the Captain of the faith, by all believers, and followed in the regeneration; for in his youth he was subject to his father and mother. And when his time was fulfilled, he entered in full obedience to- ward his heavenly Father, on the office and ministry imposed upon him, proclaimed unto them his Fa- ther's good pleasure, made the deaf to hear, the dumb to speak, the blind to see, cleansed the lepers, cast out devils, raised the dead from their graves, forgave men their sins, and promised eternal life to those who believe in him. These things Christ did not do in the same man- ner and form as his apostles and others, who per- formed miracles through a power and gift only re- ceived, which had been conferred upon and given them by Christ. But such was not the case with Christ; for he himself had all power in heaven and earth; so that he said to the two blind men: "Believe ye that I am able to do this?" And further: "That ye may know that the Son of man hath power on earth to forgive sins." And still further: "I will raise them up at the last day; and I give unto them eternal life." Thus the Lord Jesus completely fulfilled and ac- complished the works of his Father, and shone as a clear heavenly light into this dark world, convinc- ing the same of her evil works, and pointing them out to her; by which he incurred the hatred of the blinded scribes and Pharisees, who did not know the light of truth, and who, from hatred and envy, censured him for all these divine deeds, attributing them to the devil; and thus they delivered this in- nocent one into the hands of the unbelieving hea- then, Pontius Pilate. They also examined this dumb Lamb with many severe threats, mocked him, spat in his face, smote him with their fists, scourged him, wounded his head with a crown of thorns, and finally stripped him and stretched him naked on the cross, nailed his hands and feet thereon, and thus suspended him, as the Prince and Captain of all malefactors, between two murderers. In his bit- ter thirst they gave him vinegar to drink, mixed with gall; they pierced his side with a spear, so that blood and water flowed out therefrom. Thus he gave up the ghost with a loud voice, commending it into the hands of his Father. And when he had died, heaven and earth were convulsed by this pre- cious death and resurrection; so that the sun lost his brightness, and darkness came over all the earth ; the earth quaked; the vail of the temple was rent in twain from the top to the bottom; and many bodies of the saints arose from their graves, and went into the holy city, and appeared unto many. And as in the time of his flesh, suffering and death, he showed that he had become man, so he also showed herein that this very man was 'also true God with his Father; and that he had the keys of the power of death and hell, that he could again raise up the broken temple of his body in three days, and had the power to lay down his life, and to take it up again ; so that it was impossible, that he should be held by death, or that his holy flesh should see corruption, but rose triumphantly from the dead, on the third day, by the glory of the Fa- ther, revealed himself to his apostles and others, and miraculously appeared unto them, as they were assembled with doors closed, ate and drank with them, and for forty days spake with them of many MARTYRS MIRROR. 377 things pertaining to the kingdom of God. Then, in the presence of the apostles, he was taken up to heaven by a cloud, and sat down on the right hand of his Almighty Father in heaven. Thus the only begotten Son of God suffered, was crucified and put to death according to the flesh; but thereby was again glorified and made alive ac- cording to the spirit, and again fully received his previous divine glory, and his equality with the Father. He will now die no more, neither will death have any more dominion over him; but he shall live and rule as a reigning King of kings, and Lord of lords over mount Zion and the house of Jacob, forever and ever. Of the unblamable life and conversation of Christ, and how he was subject to his father and mother, read: Luke 2:51; John 8:46; Acts 1:1. And after his time was fulfilled, how he entered on the ministry imposed upon him, and performed many glorious deeds in his Father's name, read: Mark 1:15; Matt. 8:16; 9:35; 11:5; 12:15; John 10; Acts 10:38; Is. 53:7; 1 Pet. 2:24. And how he, as a light in the world, testified of their dark and evil works, and thus fell into the hands of sinners, read: "The world cannot hate you; but me it hateth, because I testify of it, that the works thereof are evil." John 7:7; 1:5; 3:19; Matt. 27 : 18. How Christ in the time of his humiliation in the flesh was obedient to- his heavenly Father, read : "He humbled himself, and became obedient unto death, even the death of the cross." Phil. 2 : 8. "Though he were a Son, yet learned he obedi- ence by the things which he suffered." Heb. 5:8. Of the suffering, death, and burial of Christ, read: Ps. 22:16; 60:9,21; Is. 53:7; 63:3; Acts 8:32; Matt. 27; Mark 15; Luke 23; John 19; Acts 3: 15; 1 Cor. 15:4, 20; Matt. 27 =57; Is. 53:9. Of the resurrection of Christ, read: Matt. 28:7; Mark 16:6; Luke 24:7; 1 Cor. 15:4,20; Acts 3:26; 10:40. How Christ again received the divine glory and likeness which he had forsaken ; and how he as- cended unto heaven, read: "And Jesus came and spake unto them, saying, All power is given unto me in heaven and inearth." Matt. 28:18; Ps. 8:6. "Ought not Christ to have suffered these things, and to enter into his glory?" Luke 24: 26. "Thou madest him a little lower than the angels; thou crownedst him with glory and honor, and didst set him over the works of thy hands: thou hast put all things in subjection under his feet." Heb. 2:7 — 9; John 17:5. "The God of our fathers raised up Jesus, whom ye slew and hanged on a tree. Him hath God ex- alted with his right hand to be a Prince and a Sav- ior," etc. Acts 5:30,31; Phil. 2:9; Acts 2:33,36. "And when he had spoken these things, while they beheld, he was taken up; and a cloud received him out of their sight. And while they looked steadfastly toward heaven as he went up," etc. Acts 1:9, 10; Mark 16:19; Luke 24:51. ARTICLE XVII. Of the office of Christ, mid the specific reason of his coming into the world. We confess : That Christ is the true promised Prophet, High Priest, and King, whom Moses and all the prophets foretold and proclaimed, and to whom the former priests and kings pointed as figures and shadows. And the specific reason of his coming into the world was: to destroy the works of the devil, to seek that which was lost, to deliver the whole human race from the captivity of sin, and the power of the devil, and to reconcile them with God his Father, and thus to save sinners. According to his prophetical office he went out from God, and came into the world to proclaim unto men, through the Gospel, the full counsel and will of God, which had been hid from the beginning of the world, and thus to preach deliverance to the captives, the Gospel to the poor, and the acceptable year of the Lord, according to which, as the last declaration and will of God, all the children of the New Covenant are required to live and walk, ac- cording to a perfect rule of faith, which shall obtain until the end of the world. According to his office as High Priest he fulfilled and changed the Levitical priesthood; and by his one offering made on the cross, he opened the closed entrance to the Holy of holies; and through this his one offering, which is of eternal value, he fulfilled and finished the sacrifice of the law, and obtained an eternal redemption. And thus recon- ciling mankind with the Father, he sat down on the right hand of the Majesty in heaven, and is become the believers' only Advocate, Mediator, High Priest, and Intercessor with God his Father, and ever lives to make intercession for them. And according to his office as King he came with full power from his almighty Father from heaven, to re-establish, as a mighty King of kings, and com- mander of the people, judgment and righteousness on earth; and he was the end and fulfillment ol all the kings of Israel. But as his kingdom was not of this world, and he was a spiritual, heavenly King, he avoided all earthly kingdoms of this world, and desired and had only a spiritual, heavenly kingdom. Among his subjects he reformed, improved and ful- filled the commandments, laws, and customs, given by Moses. As a commanding king he dissuaded and prohibited his followers from all revenge, whether with words or by deed; [and taught them] that they should beat their swords into plough- shares, and their spears into scythes and sickles, and should learn war no more; but that, on the con- trary, they, according to the example of Christ, their Captain, should love their enemies, and pray for those who injure and persecute them — very far indeed from allowing them to wage war against their enemies with carnal weapons. But Christ armed his people only with the armor of God, and the sword of the Spirit, which is the word of God, with which to fight against flesh and blood, the world, sin, and the manifold wiles of the devil, and thus finally to receive, through grace, from this eternal King, the 378 MARTYRS MIRROR. crown of everlasting life, as their recompense and exceeding great reward. How Christ is the prophet promised by God, whom we must hear and follow as the perfect teacher of the will of God, read: "The Lord thy God will raise up unto thee a prophet from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken." Deut. 18:15; Acts 7:37; 3:22; Matt. 17:5. * "We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place." 2 Pet. 1 : 19. ' ' God, who at sundry times and in divers man- ners spake in time past unto the fathers by the prophets, hath in these last days spoken unto us by his Son," etc. Heb. 1:1, 2. Of his prophecies, read: Matt. 24 throughout; Luke 17:20; 19:41—44. Of his priestly office, read: "And having a high priest over the house of God ; let us draw near with a true heart in full assurance of faith," etc. Hebrews 10:21, 22. "For the priesthood being changed, there is made of necessity a change also of the law." Heb. 7:12; 8:6; 10:12. ' ' But Christ being come a high priest of good things to come," etc. Heb. 9:11. Of his preaching, read: Matt. 9:35; Mark 1:14; Matt. 5:2; 11 :i; Luke 4: 15. Of his office of King, read: "Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusa- lem ; behold, thy King cometh unto thee, ' ' etc. Zech. 9:9; Matt. 21:5. "Behold, the days come, that I will raise unto David a righteous Branch, and a King shall reign and prosper, and shall execute judgment and justice in the earth." Jer. 23:5; 33:15; Is. 32:1. "Rabbi, thou art the Son of God; thou art the King of Israel." John 1 : 49; Acts 10:36; 2 Cor. 4:5; Phil. 2:11. Of his spiritual kingdom and dominion, read: ' ' And the Lord God shall give unto him the throne of his father David : and he shall reign over the house of Jacob forever; and of his kingdom there shall be no end." Luke 1:32,33. "For he is Lord of lords, and King of kings: and they that are with him are called, and chosen, and faithful." Rev. 17:14. "But ye are a chosen generation, a royal priest- hood," etc. 1 Pet. 2:9; Ex. 19:6; Rev. 5:10; John 18:36, 37; Ps. 22:28. Of his government, read: "Behold, I have given him for a witness to the people, a leader and com- mander to the people. " Is. 55:4. "There is one lawgiver, who is able to save and to destroy," etc. Jas. 4:12; 1 Cor. 9:21; Matthew 12:8; 28: 20; Jas. 1:25. ARTICLE XVIII. Of the church of God and the communion of believers. Concerning this we believe and confess: Whereas men by reason of the natural birth of the flesh, follow sin and wickedness when they attain to their understanding, and thereby depart from God their Creator; therefore the high and holy God, before whom the sinners and ungodly cannot stand, from the beginning of the world, called and chose, from all the unbelieving nations of the world, an own special people, and separated them from all other nations. These are they who turn their ears to the calling voice of God, and thereby have sepa- rated themselves from the world with all its sinful lusts, and all false worship, and have again united themselves to Christ, bowing, as obedient members and sheep of Jesus Christ, under his head and com- manding voice, and shunning everything strange which militates against this. These are they who are renewed in the inward man, and are circum- cised, changed, and converted, and live after the Spirit. This church of God was first commenced on earth, with Adam and Eve in paradise, and afterwards, with Enoch, Noah, and all those who with them honored and called upon the high name of God; which was the first period of time, that is, before the law. After this God the Lord established his covenant or church with Abraham and his seed, giving them circumcision as a sign of the covenant, together with many laws, ceremonies, statutes, and customs; which continued till the coming of Christ, and was the second period, or the time of the law of Moses. Finally God sent his Son, who, as a potentate in heaven and earth, established a new and perfect covenant with the house of Israel, calling to the same all the Gentiles and nations of the earth, all those who amend their sinful life, and obediently yield their bodies under this covenant. With all these Christ has established his church and congre- gation; this is the third and last period, which shall thus continue, without change in faith, walk, and laws, until the reappearing of Christ from heaven. And though the people of God in these three periods, had different and special laws and cere- monies, according to which they had to live and walk; yet this was the will of God, and they were nevertheless only one people of God, and were moved and led by one Spirit. This church and congregation of believers has not always been visible to the eyes of all men, but has frequently vanished from the sight of the sinful and blood-thirsty world, the latter not being worthy of them. This can be seen in the case of Noah with his families in the ark, who concealed themselves from the whole world; in the people of Israel in the Red Sea, and here and there during the forty years in the wilderness; in the pious in Judah, from the bloody sword of Manasseh ; and in all the godfear- ing in Israel from the awful threats of Jezebel. Thus also the bride of the Lamb, the church of Jesus Christ, had to hide herself in the wilderness, forty- two months, or three times and a half a time,* from the abominable beast of antichrist, which with his tyrannical sword and burning, exalted itself above everything which is called and worshiped as God. Afterwards, through the grace of God, she again * Understand, taking each time for a great year, there are as many years as there are days in three years and a half; which is about 1260 years. Num. 14 : 34 ; F,zek. 4 : 5. MARTYRS MIRROR. 379 came to the light, and was built upon the first, ancient apostolical foundation. And as Solomon's temple was destroyed, and the second building continued until the first coming of Christ in the flesh, so we hold that the church of Jesus Christ, rebuilt upon the foundation of the apostles 'and prophets, shall also continue openly in the light until the second coming of Christ from heaven. This church of God, that is, all believers, are, as members of one body, joined together by faith and the bond of love; they are like-minded one toward another according to Christ Jesus; they live accord- ing to the same rule of the divine word, and are bound together by the same love, thus having fellowship with one another. Those whom God has blessed with spiritual gifts, minister with them to the souls of their neighbors, out of love. And those whom God has provided with temporal pos- sessions, minister with them to the temporal needs of their neighbors; thus showing that they have their temporal and spiritual goods in common, and suffer no want in spiritual and temporal gifts. This church of God has existed on the earth from the beginning of the world, either in greater or in smaller numbers, secretly or openly, and shall thus continue unto the end of the world, and Christ will be with her, with his Spirit, always. Of the Christian church, that is, of all believing regenerated persons, gathered and purified by the holy Spirit, read : ' ' The Lord thy God hath chosen thee to be a special people unto himself, above all people that are upon the face of the earth. ' ' Deuter- onomy 7: 6; 14:2; 26:18; 1 Pet. 2:9. ' ' And among all the multitude of peoples thou hast gotten thee one people: and unto this people, whom thou lovedst, thou gavest a law that is ap- proved of all." 2 Esdr. 5: 27. How the church of God, which is built upon Christ, must be subject, as members to their head, read: "And upon this rock (Christ) I will build my church; and the gates of hell shall not prevail against it." Matt. 16:18. 28:20. "Husbands, love your wives, even as Christ also loved the church, and gave himself for it; that he might sanctify and cleanse it with the washing of water by the word, that he might present it to him- self a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish." Eph. 5:25 — 27, 29, 32; 1 : 22. "That thou mayest know how thou oughtest to behave thyself in the house of God, which is the church of the living God, the pillar and ground of the truth." 1 Tim. 3: 15; Eph. 2:20; 4: i6;lHe- brews 12:23. Of the fellowship of believers, read: "But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son, cleanseth us from all sin." 1 John 1:7. "They continued steadfastly in the apostles' doctrine and fellowship." Acts 2:42; 4:34; 1 Corin- thians 12:12; Gal. 3:28; John 17:21. ARTICLE XIX. Of tlie signs of the church of God, by which it may be distinguished from all other peoples, we confess the following: In the first place, all true Christians are known by the only saving faith, which works by love. It is wrought, through the grace of God, in the heart of man by the hearing of the word of God. and hence, is not founded and built upon human decrees, but upon the word of God alone; and it works so effectually that by it we are drawn and impelled from all visible things and sinful lusts of this world to the invisible God and his heavenly riches. Secondly. All true children of God are known by the second or new birth, from above, of God; which is wrought by the Spirit of God internally in the heart, through the putting off of the sinful lusts of the flesh; so that, as man, through his first birth of the flesh, brings forth his human nature and mind; so, through regeneration, he becomes a par- taker of the divine nature, by which he is also to bring forth godly and spiritual fruits, and the mind of Christ Jesus. Thirdly. The church, or the believers, are known by the good works which they evince as fruits ol gratitude from their faith ; which may not be done according to human instructions, in a self-selected holiness, but in which we follow Christ and his apostles, as they prescribed and walked. And with these divine virtues all true believers must be clothed, that, as a light on the candlestick, and a city on a hill, they may excel and shine among all men, and may be known thereby, as a good tree is known and distinguished by its good fruits. Fourthly. The church of God is known by the glorious appellations by which she is described and honored by the Holy Spirit, as a city and temple of the living God, in which God will dwell and walk; the bride of the Lamb, the daughter of Zion ; a chaste virgin, joined to Christ by faith ; so that, even as with all cities which are subject to the com- mand of their Lord and king, and it may thereby properly be known, under whose power and do- minion they belong, so also the church of God is known by this that she recognizes and obeys Christ Jesus as her only Head and King, in all matters of faith, and observes his commandments. And as a pure virgin and bride forsakes father, mother, and all strange company and subjects herself to the will and obedience of her only bridegroom ; so all true children of God must separate themselves from all false worship, flee from the stranger's voice, and unite themselves to Christ, to hear and obediently follow his voice, which is proclaimed by the minis- ters sent by him. Fifthly. The people of God are known by their faithful ministers, who, according to the doctrine of Paul, are unblamable in doctrine and life, and feed the sheep of Christ, not for the milk and wool, but with a willing mind, with knowledge and under- standing; speaking not their own words, but only the words of their Lord, and executing his work; rightly dividing and dispensing the word of God, and bringing forth fruits with it ; in order that 380 MARTYRS MIRROR. through this good message of the ways of the Lord men might, according to the counsel and will of God, be converted from their evil ways, and won to God. Sixthly, and lastly. All true disciples of Jesus Christ are known by the unfeigned godly love, which our Savior himself has put as a sign, by which his disciples should be specially known; which is comprehended in these things: That we love the Lord God our Creator with all our heart and strength, above all other things, which consists principally in the keeping of his commandments. And besides: That we love our brethren or neigh- bors as ourselves, not only in word or tongue, but in deed and in truth; so that those to whom God has given spiritual gifts, minister therewith, from love, to the souls of their neighbors ; and those whom God has blessed with temporal possessions, minister therewith unto the temporal needs of their neighbors, in order that thus among this true Israel of God, there may be found no poor, nor any lack in spiritual or temporal things. Finally, we must show charity to all men, though they be our open enemies, who persecute and kill us, whom we may by no means resist with carnal weapons; but, as Christ did not open his mouth in revenge upon his enemies, but, as an humble and dumb lamb, prayed for them, so we must also follow this infallible ex- ample. And as all soldiers forsake their former avocation, and wear the livery of their lord and king, as a sign to distinguish them from all strange servants, and that they are bound to their captain even unto death; so also, must all true servants of Jesus Christ be armed with the aforesaid marks, that thereby they may be known and distinguished from all other people. Where, therefore, men believe with the heart, in the Father, the Son, and the Holy Ghost, and in the incarnation, justification or redemption, suffer- ing, death, resurrection, and ascension of Jesus Christ, and the resurrection of the dead and the eternal judgment ; and where, besides, the ordi- nances of the Lord, as baptism, Supper, separation, and the like, are rightly observed, according to Scripture, and Christ is followed therein, in the clean fear of the Lord, and in the regeneration — there is the city and church of the living God, the pillar and firm ground of the truth, the tabernacle of God with men, in which God will dwell and walk with his Spirit. Such a body [church] has Christ for its Head, Preserver, and Savior. But where said marks do not exist, and where the ordinances of men are the rule of action, there is no church of God, but a vain boasting of the same . How the true faith is to be known, read: "So then faith cometh by hearing, and hearing by the word of God." Rom. 10:17. " He that believeth on me, as the scripture hath said, out of his belly shall flow rivers of living water." John 7: 28. p That your faith should not stand in the wisdom of men, but in the power of God." 1 Cor. 2: 5. "For in Jesus Christ neither circumcision availeth anything, nor uncircumcision ; but faith which work- eth by love." Gal. 5:6; Heb. 11:1; Hab. 2:4; Heb. 10:38; Rom. 1: 17. How the children of God are to be known by re- generation or the new birth, read : ' ' Being born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth for- ever." 1 Pet. 1 : 23. "Jesus said unto them, Verily I say unto you, That ye which have followed me, in the regenera- tion when the Son of man shall sit in the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel." Matt. 19: 28. "For in Christ Jesus neither circumcision availeth anything, nor uncircumcision, but a new creature." Gal. 6 : 15; John 3:852 Cor. 5 : 17. ■ How the true members of Christ are to be known from their godly conversation, read: "Every tree that bringeth not forth good fruit is hewn down, and cast into the fire. Wherefore by their fruits ye shall know them. Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven." Matt. 7: 19 — 21; 5:16; 12 :5o; John 15:14; Syr. 19: 24. "Do all things without murmurings and dispu- tings ; that ye may be blameless and harmless, the sons of God, without rebuke, in the midst of a crooked and perverse nation, among whom ye shine as lights in the world ; holding forth the word of life." Phil. 2:14—16. "Little children, let no man deceive you: he that doeth righteousness is righteous, even as he is righteous. He that committeth sin is of the devil." 1 John 3: 7, 8. How the people of God are to be known from this that they have separated themselves from all other people, and put themselves under Christ their Head, hearing only his voice, and observing his commandments, read: " Wherefore, my dearly be- loved, flee from idolatry. Ye cannot drink the cup of the Lord, and the cup of devils : ye cannot be partakers of the Lord's table, and of the table ot devils." 1 Cor. 10: 14, 21. "Be ye not unequally yoked together with unbe- lievers: for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness? Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing." 2 Cor. 6: 14, 17; Rev. 18:4. Is. 52:11; Jer. 15:19; 51:6. " As I said unto you, My sheep hear my voice, and I know them, and they follow me. And a stranger will they not follow, but will flee from him ; for they know not the voice of strangers. ' ' John 10: 26, 27, 5. ' ' Teaching them to observe all things whatsoever I have commanded you." Matt. 28 : 20; 2 Thess. 2:15; John 8:31; 14:21; 15:10; Matt. 11:28. 1 John 3:7. How the false prophets are to be known and dis- tinguished from the true servants of Jesus Christ, read : ' ' Beware of false prophets, which come to you in sheep's clothing, but inwardly they are rav- ening wolves. Ye shall know them by their fruits." Matt. 7: 15, 16; Deut. 13 : 1. MARTYRS MIRROR. 381 ' ' He that speaketh of himself seeketh his own glory: but he that seeketh his glory that sent him, the same is true, and no unrighteousness is in him. ' ' John 7: 18. ' ' For he whom God hath sent speaketh the words of God." John 3: 34; 8:31; 1 Pet. 4:11. "But if they had stood in my counsel, and had caused my people to hear my words, then they should have turned them from their evil way, and from the evil of their doings." Jer. 23:22, 31; Is. 55:11; Matt. 23 throughout; Col. 1:6; read also Tit. 1:6; 1 Tim. 3 throughout. How Christians are to be known by their love, read : "A new commandment I give unto you, That ye love one another; as I have loved you, that ye also love one another. By this shall all men know that ye are my disciples, if ye have love one to an- other." John 13:34, 35; 1 John 3:23. "In this the children of God are manifest, and the children of the devil : whosoever doeth not righteousness is not of God, neither he that loveth not his brother. " 1 John 3: 10; 15 : 12; Matt. 22 : 39; Eph .5:2; 1 Pet. 1:22; 2 Pet. 1:7. ARTICLE xx. Of the ordinances of the church of God, and the sending arid electing of ministers. Of this we con- fessed : That, as a house, city, or country cannot subsist unless it have laws and ordinances by which to be governed and upheld, and as no human body can subsist without the members performing the service appointed by God for the needs of the body; so also, God the Lord has appointed in his church divers ordinances, laws and commandments, by which it is to be built up, edified, and improved. And, as the necessities of the body require, as its chief and most indispensable members, eyes, mouth, hands and feet, to see, speak, and labor for the body, that it may thereby be fed and sustained ; so Christ the Lord ordained as necessary in his church, first, by his own, present, commanding voice, his apostles, whom he sent out to preach the Gospel among all nations, and to teach them to observe his commandments, which he caused to be confirmed by signs and miracles. This the apostles, through the Holy Spirit again enjoined upon their followers ; namely, that they should elect, in the church, pastors, teachers, help- ers and rulers, who as fit shining stars, by their good walk and sound doctrine, should shine to edi- fication in the spiritual firmament, and, as messen- gers of peace, proclaim the good new tidings every- where, that thereby men may be turned from their evil ways, added to the church, and thus the body of Christ be perfected and edified. And since it is a known fact that a lack of faithful ministers, and the erring of the sheep because of the lack of good doctrine, arise principally from the unworthiness of the people; therefore the people of God, needing this, should not turn to such as have been educated in universities, according to the wisdom of man, that they may talk and dispute, and seek to sell their purchased gift for temporal gain ; and who according to the custom of the world do not truly follow Christ in the humility of regen- eration. But the true members of Christ, must, according to the counsel of God, with humble fasting and praying, turn to the Father of the harvest, who is the true Sender, that by his divine wisdom he will raise up men, whom he may set as faithful and wise stewards over his household, that they may give them proper meat in due season, and may en- kindle them in their hearts with his Spirit, and urge them into his harvest, that they may feed the flock of Christ, not for the milk and wool, but of a ready mind, with knowledge and understanding, and lead them on the right way to the kingdom of God ; and thus execute the ministry imposed upon them by God, with the strength which God gives. Hence, believers who are in need, in this respect, shall, after having sought the face of God with ar- dent prayer, turn their eyes to a pious brother, who keeps under his own body, and brings it into sub- jection, and in whom the fruits of the Holy Spirit are perceived and seen. Having been chosen thereto by the voice of the Church, he shall be examined in the faith by the elder and pastors of the church, whether he, according to the word of God, agrees with the church in every article, that he may teach others the way of truth, which he himself knows. And having been found to be sound, he may stand forth in the name of the Lord, to proclaim the will of God unto the people. And when it has thus been found that God has committed the preaching of the Gospel to him so that he rightly divides the word of God, and brings forth fruits with it, the church, if she require it, and he, after examination, has been found, according to the word of God, to be of the same faith with the church, may, by the voice of the church, choose him as an elder and teacher in the full ministry, and cause him to be confirmed by the imposition of the hands of the elders, and ordain him to labor and work in the vineyard of the Lord, and to administer and exe- cute Christian baptism, and the Lord's Supper, with all that pertains thereto. In like manner, the church shall, by the voice of the church, elect deacons over the poor, and, after they have been examined in the faith, and found to be sound, cause them to be confirmed by the impo- sition of the hands of the elders, as helpers and governors, that willing givers may give their con- tributions to them, that they may thereby supply the wants of the poor members of Christ who ac- cording to their ability diligently labor and work with their hands, and still are not able to support themselves; that there may be found no poor among the people of God, nor any want in temporal things, and that the good gifts of the donor may be hidden from men, but become manifest before God, according to the doctrine of Christ. And if any of said ministers depart in faith or con- versation from the adopted way of" truth, the church which elected him when he was pious and sound, shall punish or remove him, according as his deeds deserve. Matt. 18:8; 1 Tim. 1:20. Of the ordinances of the church of Christ, read : "Joying and beholding your order, and the stead- fastness of your faith in Christ." Col. 2:5; 1 Co- rinthians 11:33; 14:40; 2 Cor. 8:19. 382 MARTYRS MIRROR. How men are to pray to God, who is the true Sender, for faithful laborers, read: "The harvest truly is plenteous, but the laborers are few ; pray ye therefore the Lord of the harvest, that he will send forth laborers into his harvest." Matt. 9:37,38; Luke 10:2; Matt. 23:34; Luke 11:49; John 13:20; Matt. 10:40; Luke 10:16; Matt. 25:14; Luke 19:12; John 20:21. How necessary these ministers are, and how they shall teach the word of God, and be qualified, read: "Let the Lord, the God of the spirits of all flesh, set a man over the congregation, which may go out before them, and which may go in before them, and which may lead them out, and which may bring them in; that the congregation of the Lord be not as sheep which have no shepherd." Num. 27:16,17. " I will give you pastors according to mine heart, which shall feed you with knowledge and under- standing." Jer. 3: 15. "For him whom God hath sent, speaketh the words of God," etc. John 3:34; 7:18. "If any man speak, let him speak as the oracles of God; if any man minister, let him do it as of the ability which God giveth; that God in all things may be glorified through Jesus Christ," etc. 1 Peter 4:11. ' ' For the prophecy came not in old time by the will of man; but holy men of God spake as they were moved by the Holy Ghost." 2 Peter 1 :2i. "For this cause left I thee in Crete, that thou shouldest set in order the things that are wanting, and ordain elders in every city, as I had appointed thee: if any be blameless," etc. Tit. 1:5,6. Of their qualifications, and how they are to minis- ter after their examination, read: 1 Tim. 3 through- out; 1 Cor. 12:28; Rom. 12:7; Eph. 4:11. Concerning the mode in which they are to be chosen, read: "We have sent with him the brother, whose praise is in the Gospel throughout all the churches; and not that only, but who was also chosen of the churches to travel with us, with this grace, which is administered by us to the glory of the same Lord, and declaration of your ready mind." 2 Cor. 8: 18, 19; Acts 1: 23. "As they ministered to the Lord, and fasted, the Holy Ghost said, Separate me Barnabas and Saul for the work whereunto I have called them. And when they had fasted and prayed and laid their hands on them , they sent them away. ' ' Acts 13:2,3; 20:28. ' ' The things that thou hast heard of me among many witnesses, the same commit thou to faithful men, who shall be able to teach others also." 2 Tim. 2:2. "Feed the flock of God which is among you, taking the oversight thereof, not by constraint, but willingly; not for filthy lucre, but of a ready mind; neither as being lords over God's heritage, but being ensamples to the flock." 1 Pet. 5:2, 3. Of the election and confirmation of deacons, read: "It is not reason that we should leave the word of God, and serve tables. Wherefore breth- ren, look ye out among you seven men of honest report, full of the Holy Ghost and wisdom, whom we may appoint over this business. " " Whom they set before the apostles : and when they had prayed, they laid their hands on them." Acts 6:2,3,6; 1 Tim. 3:8 — 10. ARTICLE XXI. Of Christian baptism we confess: That the same is a divine, evangelical transaction, practice and ordinance, which was first commenced by the man of God, John the Baptist, by the counsel and will of God, and was received by the worthy Son of God, Christ Jesus, who humbled himself as a true ex- ample, and to whom the aforesaid John led and pointed with his doctrine and baptism, as being the true Baptizer with the Holy Ghost and with fire. He proceeded and came from God with full power in heaven and earth, and sent out bis apostles, com- manding them to preach the Gospel to all nations, and to baptize all true hearers and believers of it, in the name of the Father, the Son, and the Holy Ghost, and to teach them, before and after baptism, to observe all things which he had commanded them. This the apostles of Christ, as obedient ministers of God, practiced according to this manner, begin- ning at Jerusalem, and preaching the Gospel in eveiy country. And all who heard, believed and gladly received this heavenly doctrine were made disciples and followers, and were baptized with water, in the name of the triune God, and thus en- tered into covenant with Christ, to observe whatso- ever he had commanded them. And inasmuch as the doctrines and command- ments of Christ are not instituted for a certain time, but are commanded to be kept until the appearing of Jesus Christ from heaven; and as he will continue with his Spirit to the end of the world with his fol- lowers; therefore all believers and followers of Christ are bound in no wise, to alter or reject according to human opinions, these doctrines and commandments which God has commanded; but to practice and ob- serve them constantly according to the form and institution of Christ, and the practice of his highly enlightened apostles; to preach the Gospel to the people; and all who believe the same, manifest re- pentance from sin and amendment of life, and sub- mit to the will of God, shall, by an unblamable minister ordained to this purpose, be baptized once with water, in the name of the Father, and the Son, and the Holy Ghost. This outward baptism with water does not prop- erly constitute the entrance to the kingdom of God, nor does the visible element of the water contain any power or holiness; neither is it able to give any grace and salvation; but, as the waters of Jordan and Siloam did not, properly speaking, heal lep- rosy and blindness, but only the power of God, to which they were herein subject and obedient, so also the water in baptism has no power to forgive our sins, and to cleanse the filthiness of our flesh, but is simply a token and proof of the grace and blood of Christ in the washing away of sin, which man, through faith and regeneration, by grace, has received, in the heart, before baptism, in put- ting off the body of the sins of the flesh, which is proclaimed in baptism; and without this internal MARTYRS MIRROR. 383 baptism with the Holy Ghost and with fire, the ex- ternal, visible, water baptism is as useless and vain, as the seal on an empty letter. Since, then, Christian baptism is of such a nature that it was ordained and commanded by Christ only upon faith, repentance, and reformation, and was practiced and taught by his high apostles in this, and in no other wise; therefore we herewith reject, with good reason, the baptism of unintelligent, speechless infants, which we regard as a human in- stitution, etc.,* which ought justly to be rooted out and rejected. The principal originators of the same found this their infant baptism upon the fall of Adam, sayingf that thereby all men are born and placed into the world in an unsaved and condemned state, and that by the power of water baptism they are translated and changed from this unsaved and condemned state into a saved and God-pleasing condition; thus binding not only the salvation and condemnation of infants, but also the saving grace, death, and atonement of Christ to the willingness or unwillingness of man, and the weak element of water; so that when an infant is baptized it is in- stantly saved, and when this is neglected, it dies condemned. Who that fears God can in any wise accept with a good conscience this human infant baptism, in- stead of the ordinance of God, since in the whole New Testament not the least is commanded or written concerning it, either by Christ or by his apostles. The pedobaptists themselves plainly confess, that in the sending forth of the apostles into the whole world by Christ, to teach and baptize, infant bap- tism is not commanded, nor comprehended in these passages; neither is there any advocate of the same able to point out in the word of God the author and first foundation of infant baptism (though every di- vine ordinance has its beginning where it was first commanded by God) — how then shall this fabric of infant baptism, of which no foundation can be found, stand in the sight of God ? Infant baptism is in fact nothing less than a con- temning and trampling under foot of the true bap- tism of Christ, militating in many respects against it; since Christ has attached to baptism the doctrine of the Gospel, faith and repentance, as a seal and token of the same. And, as infant baptism does not accord with, but militates against the baptism of Christ, even so does it not agree with the circumcision of the Jews, which was not commanded to children but to adults, namely, that on the eighth day, every male child among them should be circumcised, on pain of be- ing cut off. But it is not so with the baptism of Christ, concerning which no command is given to the parents, much less to any one else, to baptize their children, or to have them baptized. But bap- tism is an ordinance of Christ, similar in part to the Supper, which no one is commanded to cause to be admistered to another, but which Christian ordi- nance each must desire and receive by his own of antichrist, says the writer, f This is an expression of the belief of the papists, who attach d salvation to the external water of baptism. the kiiigdi ex forgiveness of sins faith, for which reason it does in no wise apply to new born infants. And as unqualified as infants are to observe the Supper (in which every reasonable person will agree with us), even so unfit are they also to receive Christian baptism. And, as infant baptism, for want of testimony from the divine Scriptures, is demon- strated only by arguments and uncertain conclu- sions, so also, by such and similar conclusions, the Supper may be appropriated to infants, as was for- merly done in the Roman church. And as we may by no means, on such human conclusion, admit in- fants to the Supper, just as little may we on these conclusions admit them to baptism; but in all this all of us who do not wish to be seduced and de- ceived must necessarily adhere to the doctrine ol Christ and his apostles. But, as the Jews adhered unchangingly to the circumcision on the eighth day, without following in any wise their own opinion, even so should all Christians still much more adhere unalterably to the doctrine of Christ, and administer baptism only upon faith and repentance, as Christ has ordained. But all Christians are commanded and in duty bound to walk before their children with a good example, and to bring them up in the fear of the Lord, by good teachings and instructions, without using on them baptism, the Supper, or any other ceremonies; since it is known that it is impossible for any one to unite another to the Lord, without his will and knowledge. But as soon as men grow up and arrive at the years of discretion, it is found, that through their innate sinful nature they live after the flesh, and thereby fall from grace, to which they had been bought by the blood of Christ. Their souls then need the hearing of the word of God, whence pro- ceed faith and regeneration, and, as a consequence thereof, Christian baptism ; which by Christ has been appended to faith and regeneration, and may never be separated therefrom; and which is repre- sented as a grave in which men are to bury their own actual sins which they have put off, and are thus to rise with Christ to newness of life, and walk after the Spirit. And as no bath to wash off the filth of the body can be used on an unborn child, but the child must first be born; so Christian baptism, which is com- pared to the washing of new born infants, can, ac- cording to the will of God, be given to none but those who are regenerated by faith, dead to sin, de- sire the same, rise from the death of sin, and walk in newness of life, observing whatsoever Christ has commanded them . Hence no one can be recognized as a brother or sister in the church of Christ, with whom any Chris- tian ordinance may be practiced, unless they have previously, according to the word of God, received upon faith the Christian baptism here spoken of, which is the first ordinance and the reception into the Christian communion, by which we submit and obligate ourselves to actually observe all the com- mandments and ordinances of God. And as there is but one faith and one God, so there is only one Christian baptism, which, having been once received 384 MARTYRS MIRROR. upon true faith, according to the institution of Christ, may not be repeated or renewed. Of the baptism of John, and how he as a messen- ger and forerunner sent before Christ, preached the baptism of repentance, and pointed to Christ, read: "John did baptize in the wilderness, and preach the baptism of repentance for the remission of sins." Mark 1:4; Matt. 3:6, n. "I indeed baptize you with water; but one might- ier than I cometh, the latchet of whose shoes I am not worthy to unloose: he shall baptize you with the Holy Ghost and with fire." Luke 3:16; John 1:31. How Christ Jesus commands his disciples to preach the Gospel, and to baptize only hearers and believers of it, and not unintelligent, ignorant chil- dren, read: "All power is given unto me in heaven and in earth. Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: teaching them to observe all things whatsoever I have commanded you: and lo, I am with you alway, even unto the end of the world." Matt. 28: 18 — 20. "He that believeth and is baptized shall be saved; but he that believeth not shall be damned." Mark 16:16. How the apostles, pursuant to this high injunc- tion, preached the Gospel, and baptized only the hearers, believers, and self-desiring recipients, read: "When they heard this, they were pricked in their heart, and said unto Peter and to the rest of the apostles, Men and brethren, what shall we do? Then Peter said unto them, Repent, and be bap- tized every one of you in the name of Jesus Christ for the remission of sins." "Then they that gladly received his word were baptized." Acts 2:37, 38, 41. "And the eunuch said, See, here is water; what doth hinder me to be baptized? And Philip said, If thou believest with all thine heart, thou mayest. And he answered and said, I believe that Jesus Christ is the Son of God. And he commanded the chariot to stand still : and they went down both into the water, both Philip and the eunuch; and'he bap- tized him." Acts 8:36 — 38. How the apostles, according to this foundation, taught and baptized several households, after they had heard the word of God, had believed, had been filled. with the Holy Ghost, ordained to the ministry of the saints, and regarded as believers, read : Acts 10:37; 16:15,32; 1 Cor. 16:15; Acts 18:8. How the apostles in their epistles described Chris- tian baptism as a burying of sins into the death of Christ, a rising and walking in newness of life, a putting on of Christ, a washing of regeneration, a being baptized by one Spirit into one body, and the answer of a good conscience toward God, read: Rom. 6:3; Col. 2:12; Gal. 3:27; Tit. 3:5; 1 Co- rinthians 12:13; 1 Pet. 3:21. ARTICLE XXII. Of the Lord 's Supper or the breaking of bread, we believe and confess: As baptism is an ordinance and institution of the Lord, by which believers are united with each other by one Spirit in fellowship with Christ; so the Supper is a worthy ordinance and institution of Christ, by which believers who have been baptized according to the ordinance of Christ, are taught and admonished, to live and walk in Christ even as they have received him by faith in baptism, and to be bound by brotherly love to their neighbors, with whom they are to live and walk in the unity of the Spirit, according to the same rule of the divine word; and that they are to remember hereby, with heartfelt contemplation, the bitter suffering and death of the Lord. And in order to put men in remembrance of this, it pleased the Lord Jesus for this purpose to use bread and wine, things well known among men, and thereby to implant into the hearts of believers heavenly and hidden things; thereby teaching men to remember, that, as bread from many broken grains is made into one bread, and the wine being pressed from many grapes and made one beverage thereby being necessary, useful and adapted as food and drink for the body of man; even so Christ, from ardent love, suffered himself to be broken on the cross, his blood to be shed, and trod the wine- press of suffering alone, to minister by his flesh and blood, as necessary meat and drink, to the souls of men; by which we are taught, that like as bread is of many grains broken and prepared as bread, and wine is ol many grapes pressed and made a bever- age; so also, many believers, from various places, are by one faith become one bread or church, and bound together in fellowship; in order that thereby- all those who worthily receive, and eat and drink with the mouth this bread and wine, may hereby through faith in the Spirit, receive, and become partakers of, Christ and all his heavenly riches, and thus be strengthened in the faith, fed in the soul, and be bound together by fervent love, with God and their neighbors, as members of one body. But believers must in no wise place any confi- dence in these visible memorials, as though they in themselves were more sacred and worthy than other like, common meat and drink, or had power to give unto men grace and forgiveness of sins. By so doing one should depart with the heart from his Creator, and seek grace from the creature, where it is not to be found. But believers must receive these signs as nothing more than bread and wine, confide with a firm heart only in that which is thereby taught and signified, and look upon and regard these signs as figures, as the Holy Ghost is wont, in the Holy Scriptures, to call the signs, that which is signified by them. And as in this insti- tution of the Supper by Christ the cup is called the New Testament in his blood, which cup is really not the New Testament itself, but is- figuratively so called, because the blood of Christ which he shed for the sin of the world, is proclaimed and recom- mended to us through the New Testament; which signifies, that as a testator by a testament bequeathes to his heirs his property, which they are to receive and enjoy after his death; so has Christ in his last Supper — since he could not remain with them — be- queathed his last will in the New Testament, to- gether with all its heavenly riches, to his friends and followers; in order that all those who in this testament are specified and recorded as children MARTYRS MIRROR. 385 of God and heirs of Christ, shall enjoy his glorious riches; whereupon they receive in the Supper, with the mouth, only natural bread and wine; but through faith there is received, according to the Spirit, Christ's flesh and blood, which he gave as an atone- ment for the human race, of which the natural bread and wine, and the Supper are figures, signs, and representations. Hence, believers are to use this worthy institution of Christ among each other, and thereby, through an ordained blameless minister, proclaim with great reverence the bitter suffering and death of the Lord. And after God has been thanked with an humble heart, for his boundless grace and mercy, and been called upon by fervent prayers, the bread shall be broken by the minister, the wine poured out, and be received by all believers baptized according to the ordinance of Christ, and each shall, examining himself, use, and avail himself of the same, with heartfelt contemplation of the broken body and shed blood of the Lord Jesus. This shall constantly be observed by believers in this manner, when time and place permit, until the appearing of Jesus Christ from heaven. Of this institution and ordinance of Christ, read: "And as they were eating, Jesus took bread, and blessed it, and brake it, and gave it to the disciples, and said, Take, eat; this is my body. And he took the cup, and gave thanks, and gave it to them, say- ing, Drink ye all of it; for this is my blood of the New Testament, which is shed for many for the remission of sins. But I say unto you, I will not drink henceforth of this fruit of the vine, until that day when I drink it new with you in my Father's kingdom." Matt. 26:26 — 29; Mark 14:22; Luke 22:19. How the apostles in accordance with this also practiced and observed it in the same form and manner, with bread and wine, read: "I have re- ceived of the Lord that which also I delivered unto you, That the Lord Jesus, the same night in which he was betrayed, took bread: and when he had given thanks, he brake it, and said, Take, eat; this is my body, which is broken for you: this do in remembrance of me. After the same manner also he took the cup, when he had supped, saying, This cup is the new testament in my blood: this do ye, as oft as ye drink it, in remembrance of me. For as often as ye eat this bread, and drink this cup, ye do shew the Lord's death till he come. Wherefore whosoever shall eat this bread, and drink this cup of the Lord, unworthily, shall be guilty of the body and blood of the Lord. But let a man examine himself, and so let him eat of that bread, and drink of that cup. For he that eateth and drinketh un- worthily, eateth and drinketh damnation to himself, not discerning the Lord's body." 1 Cor. 11:23 — 29; Acts 2:42; 20:7, 11. How the bread and wine in the Supper are not the real body and blood of Christ, but signs of his communion with the believer, read: "The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ? For we being many are one bread, and one body: for 25 we are all partakers of that one bread. Behold Israel after the flesh : are not they which eat of the sacrifices partakers of the altar?" 1 Cor. 10: 16 — 18. Mark, the Israelites did not eat the altar, but only the sacrifice, and thereby were partakers of the altar. Thus also, Christians do not eat and drink with the mouth the real body and blood of Christ, but only bread and wine, as figures; but according to the soul, they, by faith, receive Christ Jesus, with all his benefits, and are thus partakers of the true altar Christ Jesus. Read in regard to this: "I am the bread of life: he that cometh to me shall never hunger, and he that believeth on me shall never thirst. It is the Spirit that quickeneth; the flesh profiteth nothing: the words that I speak unto you, they are spirit, and they are life." John 6:35, 63. ARTICLE XXIII. Of the feet-washing of believers we confess: After our Leader Christ Jesus had celebrated the Supper with his apostles, he, before his suffering, used an- other ordinance with them, and commanded that they should observe it with each other. He rose from supper, girded himself with a linen towel, poured water into a basin, washed the disciples' feet, and wiped them with the towel; saying to them: Ye call me Master and Lord: and ye say well; for so I am. If I then, your Lord and Master, have washed your feet; ye .also ought to wash one an- other's feet. For I have given you an example, that ye should do as I have done to you. And he also added: If ye know these things, happy are ye if ye do them. And we find that the apostles observed this ordi- nance of Christ in this manner, and that they counted it, in the ministry of the saints, among the good works, and required it of believers. Hence, the be- lievers,, as successors and followers of Christ and his apostles, ought also, when time and place permit, practice and observe this ordinance of Christ. When their fellow believers, out of love, visit them, they shall, with heartfelt humility, receive them with the kiss of love and peace into their houses, and as a ministration to their neighbors, according to the humiliation of Christ, wash their feet ; sincerely considering how the most worshipful Son of God humbled himself, not only washing the feet of his apostles, but much more, washing and purifying with his precious death and blood, all our souls and consciences from the stain of eternal condemnation. On this the pious ought herein to meditate with an humble heart. How Christ practiced this ordinance with his apostles, and commanded it to be observed, read, John 13:4—17. And also, how the apostles required it of be- lievers as one of the good works, read : ' ' Let not a widow be taken into the number under three-score years old, having been the wife of one man, well reported of for good works ; if she have brought up children, if she have lodged strangers, if she have washed the saints' feet," etc. 1 Tim. 5:9, 10. How the pious fathers practiced this ordinance with the guests whom they received, read: Genesis 386 MARTYRS MIRROR. 18 ; 4; 19:2. And also: Luke 7:38; John 11:2; Acts 16:33. ARTICLE XXIV. Of good works. Of good works we believe and confess : That for every true Christian it is not enough, in every respect according to the Script- ures, to confess the faith aright with the mouth, and to regard Christ Jesus as our only Head, Re- deemer, and Savior, but that above this we must necessarily manifest from our faith, as a fruit of gratitude, virtuous works. Thus also, it is not enough, that we put off all the accursed works of the flesh, and seek to bury them by baptism into the death of Christ; but we must also rise from this death of sin, and live and walk after the Spirit in a new life adorned with good works; and thus we are not only to put off the old man with his evil deeds, but it is also our duty to put on the new man with his good deeds, in righteousness and true holiness, and to let our light so shine before men, that they may see our good works, and glorify our Father in heaven ; in order that thus all believers, as a tree by its good fruits, may be known and distinguished by their good works from all unfruitful and unbe- lieving men. These good works must not be performed through an outward appearance of holiness to please mortal men; nor must we follow herein the hypocrites and self-righteous Pharisees, and others, whose works mainly consist in [things of] .their own choice, and self-invented commandments, which, according to the Scriptures, is only a vain and unavailing wor- ship; but we must work out from our faith such divine virtues as are taught, and required of us in the holy Scriptures, and in which we have the ex- ample of Christ and his apostles, whose footsteps we are so highly commanded to follow; and all this we must do from the heart, to the honor of him who created us; thus learning from Christ to be meek and lowly in heart, and thereby to put off all pride, which latter is the beginning of all destruction, and proceeds from man's sinful heart, and manifests itself outwardly in the adorning of and display in dress [in the style of], living, and in words and works; and on the contrary, to adorn ourselves in- wardly with an humbled spirit, which does not think much of itself, but in lowliness esteems his neighbor better than himself; and outwardly in our conver- sation after our lowly Head and Example, Christ Jesus. Thus we must also put off avarice, which is called the root of all evil, whence proceed many sinful desires and unrighteous works, and, on the other hand, put on the love and mercy of our heavenly Father, and manifest it towards our neighbors and all men by works of mercy; seeing the practice of love and mercy is the chief sacrifice with which we can please our Creator in this present time. Likewise we must put off all unclean lusts and desires, fornication, and all uncleanness, each pre- serving, on the contrary, his body chaste, holy, and pure, and abstaining also from all drunkenness, revelings and banquetings; in excessive eating and drinking, and on the contrary, live soberly, temper- ately, righteously, and godly in this world, with humble fasting and constant praying to God Al- mighty, and not to make provision for the flesh, to fulfill the lusts thereof. We also must not walk in the way of sinners, nor hold fellowship with light-minded persons, where foolish talking and lies are bandied about; but we must associate with the pious, whose conversation treats of godliness, and who speak with tongues truly circumcised; and gladly attend the assembly of the believers, where we hear the praise of the Lord proclaimed; and furthermore, observe accord- ing to all our ability the commandments and ordi- nances of the Lord, and thus by patient continuance in well doing seek for eternal life, remembering that Almighty God has promised eternal life to that faith which in this manner works by love; just as he has pronounced the sentence of eternal death upon un- belief with its evil works; and that all boasted faith without good works (as the body without the spirit), in itself is dead. But all the pious who thus evince divine virtue from their faith, and seek to excel in good works, must not suppose that they are able to merit salvation by their good works, or that God does owe them anything for them ; but all true Christians are to consider themselves unprofit- able servants, who of- themselves can do nothing good; but that Almighty God, by his grace works in them both to will and to do that which is good, and that they are encompassed with a body of sin, which lusts against the Spirit, against which they have a continual warfare until the last enemy, which is death, shall be vanquished. For this reason all the pious fall far too short in good works, are very imperfect and frail, and hence, are in duty bound to pray daily, with an humble heart, to Almighty God, for forgiveness and remission of sins, and to give heartfelt praise, honor and thanks to him for his saving grace which he has manifested towards us. And thus we hope to be saved only through the unmerited grace and mercy of our Lord and Savior Jesus Christ, and not through our good works. Tit. 3:8; Luke 18:10. Of the deadly works of darkness, which separate men from God, and which we must put off and lay aside by faith, read: "Seeing that ye have put off the old man with his deeds; and have put on the new man," etc. Col. 3:9, 10. Read further concerning the twenty-three sins which are worthy of eternal death. Rom. 1:29 — 31. Of the ten works of unrighteousness which shall not inherit the kingdom of God, read: 1 Corinthians 6 : 9, 10. Of the seventeen works of the flesh to which the kingdom of God is denied, read: Gal. 5: 19 — 21; Matt. 7 : 23. Of the good and virtuous works which the be- lievers are to manifest from their faith as fruits of gratitude, read: "Let your light so shine before men, that they may see your good works," etc. Matt. 5 : 16; 1 Pet. 2 : 12; Phil. 2 : 15. "To them who by patient continuance in well doing seek for glory and honor and immortality, eternal life." Rom. 2:7; John 8 : 39; James 2 : 22; Gal. 5 : 6. MARTYRS MIRROR. 387 "But (which becometh women professing godli- ness) with good works." i Tim. 2 : 10. ' ' That they do good, that they be rich in good works," etc. 1 Tim. 6 : 18. Of the nine beatitudes, read: Matt. 5:1 — n. Of the seven works of mercy, read: Matthew 25:35.36.. Of the nine fruits of the Spirit. Gal. 5 : 22, 23. Of the seven cardinal virtues which we are to evince from our faith, and that where this does not follow, we are blind, read: 2 Pet. 1 ; 5 — 7. "For as the body without the spirit is dead, so faith without works is dead also." James 2 : 26. "And the sea gave up the dead which were in it; and death and hell delivered up the dead which were in them; and they were judged every man according to their works." Rev. 20 : 13; 2 Cor. 5 ; 10. How we are saved not through any works which we have done, but only through the grace of God, read: "But we believe that through the grace of the Lord Jesus Christ we shall be saved." Acts 15 ; 11. ' ' Not by works of righteousness which we have done, but according to his mercy he saved us." Tit. 3:5; Eph. 2 : 5; 2 Tim 1:9; Luke 17 : 10; Acts 4:12; 15:11. ARTICLE XXV. Of marriage . Of marriage we confess: That the same is honorable and an ordinance of God, who in the beginning instituted this state with the two human beings first created in the image of God, blessed it, and joined them together. And since this divine ordinance, through the hardness of the heart and the evil wantonness of man had fallen into great disorder, so that men, through the lusts of the flesh, married whomsoever they would, and took unto them many wives, and then, for divers reasons, dismissed them by a bill of divorcement and married others; therefore Christ as a perfect Lawgiver, rejected and abolished the writing of di- vorcement and permission of Moses, together with all abuses thereof, referring all that heard and be- lieved him to the original ordinance of his heavenly Father, instituted with Adam and Eve in Paradise; and thus re-establishing marriage between one man and one woman, and so inseparably and firmly binding the bond of matrimony, that they might not, on any account, separate and marry another, except in case of adultery or death. Hence, every believer who desires to enter into matrimony, must follow this doctrine of Christ and the above example, and unite himself in marriage only with one person, who has been, by a like faith with him, born from above, of God, and renewed, and created after the image of God. And such per- sons, after their parents and the church have given their consent, shall, in the presence of the church, with fervent prayer to God, be joined together by a minister. This we believe to be marrying in the Lord, of which God is himself the Author and Joiner. 2 Pet. 1:1; Jn. 3:3; 1 Jn. 5:4. But all unregenerated persons, who are not yet sanctified by faith in Christ, and do thus marry, we also regard as being in honorable matrimony, but not in the Lord. Heb. 13:4; 1 Cor. 7: 12. And, as Christ accepts none as his bride and a member of his body, but those alone who are united with him by faith; so also, believers cannot sever their bodies which are sanctified and surrendered to God, as members of Christ and temples of the Holy Ghost from Christ, and unite them in mar- riage with the unregenerate, and thus be unequally yoked together with unbelievers, who are not known to the church, by faith and Christian bap- tism, as brethren or sisters in fellowship, seeing that baptism is the first Christian ordinance in the church, after which all other ordinances of God follow. Eph. 5:30; Gal. 3:26. Thus marriage is advised by the holy Ghost, to avoid fornication and all uncleanness; but if any one does not need this, and can without it, keep himself pure and undefiled, in a virginal state, in order to serve the Lord the better and without hin- drance, it is commended still more highly. Hence, marriage is free for all, but no commandment. How God the Lord in the beginning instituted marriage, read : ' ' And the Lord God said, It is not good that the man should be alone; I will make him a helpmeet for him." "And the rib, which the Lord God had taken from man, made he a woman, and brought her unto the man." " Therefore shall a man leave his father and his mother, and shall cleave unto his wife : and they shall be one flesh .' ' Gen. 2: 18, 22, 24. How Christ rejected all abuses of marriage, and renewed the ordinance of his Father, read: " Have ye not read, that he which made them at the be- ginning made them male and female, and said, For this cause shall a man leave father and mother, and shall cleave to his wife: and the twain shall be one flesh? Wherefore they are no more twain, but one flesh. What therefore God hath joined together, let not man put asunder." Matt. 19:4 — 6,8, 1 Co- rinthians 7: 10. ' ' Marriage is honorable in all, and the bed unde- filed: but whoremongers and adulterers God will judge." Heb. 13:4; 1 Cor. 7:2. "The wife is bound by the law as long as her husband liveth ; but if her husband be dead, she is at liberty to be married to whom she will; only in the Lord." 1 Cor. 7:39; Gen. 1:27; 24:4; Exo- dus 34:16; Num. 36:6; Deut. 7:3; Tob. 7:13. Concerning the transgressors of this, and their punishment, read: Gen. 6:3; Num. 25:1; Nehe- miah 13:26, 27; 1 Kings 11 :i. ARTICLE XXVI. Of the swearing of oaths, we confess: That the people of the Old Testament were permitted to swear in various ways by the name of the Lord; either by lifting up their hand toward heaven, or by putting it on the thigh of some one, which was done in various ways, and into which practice, through the artifice of man, many abuses were introduced, so that they would swear by heaven and earth, by Jeru- salem, by their head, the temple, the gold of the temple, the altar, and the sacrifice; on account of which the Lord Christ, who had come from God, and been sent, to execute judgment and righteous- ness, being the only lawgiver, utterly abolished and 388 MARTYRS MIRROR. prohibited all the aforesaid swearing, whether per- mitted or feigned and, in place thereof, referred all his hearers and followers, only to yea and nay, which is so in truth. And we also find that the high apostles of Christ, as obedient sheep of their only Shepherd, followed the doctrine of Christ in this respect. Hence all be- lievers are in duty bound obediently to follow this doctrine of Christ and the course of his apostles, putting away all lying, and dealing only in truth, and thus testifying in all true matters, whether be- fore authority, or however the case may be, only with yea that which is yea, and with nay that which is nay, without adding anything more; and to keep these few words, little in sound, but great and strong in signification, as inviolable as an oath, thus show- ing themselves to be obedient followers of Christ and his apostles. Of the rejection and abolishment of the ancient custom of swearing, and how Christ commanded yea and nay in place of it, read: "Again, ye have heard that it hath been said by them of old time, Thou shalt not forswear thyself, but shalt perform unto the Lord thine oaths: but I say unto you, Swear not at all; neither by heaven; for it is God's throne : nor by the earth ; for it is his footstool : nei- ther by Jerusalem; for it is the city of the great King. Neither shalt thou swear by thy head, be- cause thou canst not make one hair white or black. But let your communication be, Yea, yea; Nay, nay: for whatsoever is more than these cometh of evil." Matt. 5:33—37; 23:21. ' ' But above all things, my brethren, swear not, neither by heaven, neither by the earth, neither by any other oath: but let your yea be yea; and your nay, nay; lest ye fall into condemnation." James 5:12. "When I therefore was thus minded, did I use lightness ? or the things that I purpose, do I pur- pose according to the flesh, that with me there should be yea, yea, and nay, nay? For all the promises of God in him are yea, and in him Amen." 2 Cor. 1:17, 20. ARTICLE XXVII. Of the office of magistracy, and secular power, we confess: That the office of magistracy is an ordinance and institution of God who himself willed and ordained that such a power should be over every country in order that thereby countries and cities might, through good policy and laws, for the punishment of the evil and the protection of the pious, be governed and maintained in quiet and peace, in a good civil life; without which power of authority the world, lying as it is in wickedness, could not subsist. Hence, all believers are in duty bound, not only for wrath, but also for conscience sake, to submit themselves to this power, and as good subjects, to obey it with fear and reverence; willingly and without murmuring to render unto their human ordinances and laws everything that is due to them, whether it be tribute custom or ex- cise; and to pray with an humble heart for their life and welfare, and thus to seek with a faithful heart the prosperity of the country and city in which they reside; and though they, for the word of God, may have to suffer persecution . the spoiling of their property, and death, from the authorities, they may not speak evil of them, nor resist them in any wise with weapons and defense, but commit venge- ance to God alone, and expect consolation with God after this life. Rom. 12:2; Wis. 6:4; Eccle- siastes 17:14. But if the authorities, through Christian equity, grant liberty to practice the faith in every respect, we are under so much the greater obligation of sub- missive obedience to them ; but so far as the authori- ties abuse the office imposed on them, which ex- tends only to the temporal, bodily government of men in temporal things, and encroach on the office of Christ, who alone has power over the spirits and souls of men, seeking, through their human laws, to press and compel men to act contrary to the word of God, we may not follow them, but must obey God rather than men, seeing Christ has been set by God his Father above all authority and power, the head in his church ; and to this Father of Spirits we are directed, that in all things per- taining to the faith we should obey him. And as the kingdom of Christ is not of this world, but spiritual, he has dissuaded and prohib- ited all his servants and followers from all secular government and highness, and has instituted in his church various ordinances, as pastors, teachers, helps and governments, by which the saints may be joined together, to edify the body of Christ; but the secular office* he left to the secular government, under which the followers of Christ as strangers and pilgrims, who have here no kingdom, power or con- tinuing city, must sojourn, and fight only with spiritual weapons, which is the word of God; seeing neither Christ nor his apostles prescribed to believ- ers any laws or rules according to which they should govern the world; neither did they refer them to the laws of the Jews, much less to those of the Roman emperors, or heathen laws, according to which they might regulate themselves herein; but they pre- scribed to believers only good doctrines, how they should conduct themselves in all Christian propriety as obedient subjects, under the government of the authorities; referring them to his own example, who shunned all the greatness of this world, and showed himself only as a poor servant. Thus must also all his followers avoid the office of magistracy in all its departments, and not administer it, following also in this the example of Christ and his apostles, in whose church said offices were not administered, as is well known to every intelligent person. But as all Christians are not permitted, but very strictly prohibited by God, to speak evil of, judge or condemn any one that is without their commun- ion, we would with this still much less speak evil or injuriously of the magistracy, but trust in the only good God, who keeps all the alms of man as a sig- net, and his good deeds as the apple of the eye, and has promised a true reward to him who will give only a cup of cold water in the name of a dis- ciple; that he, the Blessed, will also be gracious to, ! But not tlie office of authority, then says the writer. MARTYRS MIRROR. 389 and not leave unrewarded the good deeds of all authorities, particularly those who administer their office aright according to the ordinances of God, which consists chiefly in protecting good, innocent, defenseless people, and in punishing the evil. Hence, all Christians are in duty bound to regard the authorities as God's ministers, and to pray for them, with a fervent heart, that it may please God to be gracious to them and give them eternal salva- tion. How government is of God, and for what pur- pose it is instituted, read: "For there is no power but of God: the powers that be are ordained of God. Whosoever therefore resisteth the power, resisteth the ordinance of God: and they that resist shall receive to themselves damnation. For rulers are not a terror to good works, but to the evil. Wilt thou then not be afraid of the power ? do that which is good, and thou shalt have praise of the same: for he is the minister of God to thee for good. But if thou do that which is evil, be afraid; for he beareth not the sword in vain: for he is the minister of God, a revenger to execute wrath upon him that doeth evil." Rom. 13:1 — 4; Syrach 17:17. "Jesus answered Pilate: Thou couldest have no power at all against me, except it were given thee from above." John 19:11; Wis. 6:3; Dan. 2:21; 4:25; 5-.2i;Jer. 27:5. How Christ taught his followers not to accept magisterial office, read: "But Jesus called them to him, and saith unto them, Ye know that they which are accounted to rule over the gentiles exercise lord- ship over them ; and their great ones exercise au- thority upon them. But so shall it not be among you: but whosoever will be great among you, shall be your minister: and whosoever of you will be the chiefest, shall be servant of all. For even the Son of man came not to be ministered unto, but to min- ister, and to give his life a ransom for many." Mark 10:42 — 45; Matt. 20:25; Luke 22 : 5. Mark the words : But so shall it not be among you. This can not be applied to the apostles only, who were equal servants, the one being no greater than the other, and they soon separating from each other to preach the Gospel to all nations, could not, on this account, show to each other alone the duty of servants here required ; hence the words, among you, must necessarily be understood of the whole church, seeing Christ spoke to his twelve apostles many others of his principal doctrines and com- mandments, which relate to all believers, as his blessed lips say in the Gospel ; ' ' And what I say unto you I say unto all." Mark 13 ; 37. "Jesus answered, My kingdom is not of this world : if my kingdom were of this world, then would my servants fight, that I should not be deliv- ered to the Jews: but now is my kingdom not from hence." John 18 :36s 6: 15; Matt. 5:39; 2 Cor. 10:4; Eph. 6:13; Is. 2:4; Micah 4:3; Zech. 9:10; Ps. 76:3. Read further, not according to what law the be- lievers are to govern the unbelievers, but only how the church of Christ shall be obedient to govern- ment. "Let every soul be subject unto the higher powers." "Wherefore ye must needs be subject, not only for wrath, but also for conscience' sake." "Render therefore to all their dues; tribute to whom tribute is due; custom to whom custom; fear to whom fear." Rom. 13 : 1, 5, 7. ' ' Render therefore unto Cesar the things which are Cesar's, and unto God the things that are God's." Matt. 22:21; Mark 12:17. "Submit yourselves to every ordinance of man for the Lord's sake: whether it be to the king, as su- preme; or unto governors, as unto them that are sent by him for the punishment of evil doers, and for the praise of them that do well." 1 Pet. 2 ; 13, 14. "Put them in mind to be subject to principalities and powers, to obey magistrates, to be ready to every good work, to speak evil of no man, to be no brawlers, but gentle, showing all meekness unto all men." Tit. 3:1, 2; 1 Tim. 2:2; Jer. 29:7; Bar- uch 1 : 11. ARTICLE XXVIII. Of the discipline of the Christian Chtirch and separation of offending members. Of this we con- fess : That, as a house or city cannot be maintained without doors, gates and walls by which evil men may be expelled, excluded and debarred, and the good and pious be taken in and protected ; so Christ, for the preservation of his church, gave her the key of heaven, which is his word, that by and according to the same she should judge and reprove according to truth, for their reformation, all those in her communion that are found to offend in doc- trine and conversation, that is, to act contrary to any commandment or ordinance which God has given to his church; and thus to separate the diso- bedient from her communion, that the church may not be leavened and stained by their false doctrine and impure walk, and become a partaker of other men's sins; and that the pious thereby may be brought to fear, and restrain themselves from the commission of similar offenses. And, as God through Moses commanded this punishment of transgressors to be inflicted accord- ing to the magnitude of the offense, so that those who through ignorance, weakness, and otherwise, offended by minor sins against any of the com- mandments of the Lord, were reconciled to God by various offerings and the intercessions of the priests, but the open, great transgressors of the law could not be reconciled by such offerings, but had to die without mercy under two or three witnesses; so Christ in the New Testament also taught to in- flict christian punishment according to the magni- tude of the offense; not to man's destruction, as in the punishment of Israel, which was death, by which the transgressor was cut off from repentance and reformation ; but Christ having come to save men's souls, instituted this punishment for the reformation of sinners and ordained that if any one see his brother commit a transgression which is obviously a sin, but not so great as to have brought forth death in him, he shall out of Christian love for his soul, speak to him privately, with the word of God, and reprove him of his sin and admonish him. If he receive this Christian admonition, he has gained his 390 MARTYRS MIRROR. brother, and shall, out of fervent charity, conceal and cover his sin. i Pet. 4 : 8. But if he heareth him not, he shall take one or two more with him, so that in the mouth of these witnesses every word may be established. But if he shall neglect to hear them, then the matter must be brought before the church; and if he neglect to hear the church, all the members of which are judges, he shall be ex- cluded from the brotherhood. But if any one fall into open works of the flesh, from which the church perceives that through these sins he has separated himself from his God, and in- curred the divine wrath, such an one the church shall, without any of the aforesaid admonitions and words as in the case of the offending sinner, on account of his sins, exclude from the brotherhood, and point him to repentance and reformation, by which he may again find grace with God, even as he has become separated from God through the evil works of the flesh. Thus the church shall knowingly keep none in her communion who are separated from God through their sins ;. nor separate any from her communion save those who have pre- viously through their sins become separated from God ; nor again receive any, and promise life and peace to them, except those who through faith and true repentance have first been received into grace with God. This true repentance possesses the following prop- erties : 1. That we have a sincere sorrow before Al- mighty God for all the sins we have committed ; 2. that we confess our sins from the heart, before God and men ; 3 . that we desist from and do not continue any longer in sin, and, according to our ability, seek to make amends for the evil we have done, by doing good. This repentance and refor- mation again opens the entrance to the kingdom of God, which before was closed to us on account of our sins. So that the church of God, by this her separation and reception, may according to his word, follow the previous separation and reception by God in heaven, of which the action of the church is only a proof and proclamation . And since with God there is no respect of persons, therefore the church of God shall use this key of the word of God aright, and, in punishing, spare no one, whether. he be minister or brother, man or wo- man, but shall judge the small as well as the great after one rule and measure of the divine word, ac- cording to the truth. And, as all disobedient sinners by consent of the church, with sorrow and sadness of" heart, are excluded from the brotherhood, and referred to repentance and reformation ; so also shall all obedient, penitent sinners with the consent and concurrence of the church, be received, by the bishop of the church. And, as men are wont to rejoice over the finding of a lost sheep, piece of sil- ver, or son, so shall believers rejoice with all the angels of God over the repentance and return of their erring brother or sister. How the minor sins, whether caused through weakness or ignorance, were reconciled by the priest with various offerings, read: Lev. 4: 27 55; Num- bers 5 : 6; 15): 22. But the open transgressors of the law were put to death without mercy under two or three witnesses. Of this read : Num. 15:30; Lev. 24: 14; Deut. 17: 12; 19:15; Heb. 10:28. In connection with this read also the words of the high priest Eli: "If one man sin against another, the judge shall judge him; but if a man sin against the Lord, who shall entreat for him ? " 1 Sam. 2 : 25. How Christ commanded that small offenses be- tween brother and brother should be punished, read : "If thy brother shall trespass against thee, go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother. But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established. And if he shall neglect to hear them, tell it unto the church : but if he neglect to hear the church, let him be unto thee as a heathen man and a publi- can. Verily I say unto you, Whatsoever ye shall bind on earth shall be bound in heaven; and what- soever ye shall loose on earth shall be loosed in heaven." Matt. 18:15 — 18; Luke 17:3; Gal. 6:1; Jas. 5:19. "If any man see his brother sin a sin which is not unto death, he shall ask, and he shall give him life for them that sin not unto death." 1 John 5:16. But open offending members Christ commanded to sever and cast away without exercising admoni- tion, intercession, or forgiveness in regard to them, before the separation. Read: Matt. 18:8; Mark 9:42. Thus did also the apostles, according to the doc- trine of Christ, deny eternal life to all the known works of the flesh, condemning them to death, and in their assembly; delivered the Corinthian fornica- tor unto Satan, with the word and power of our Lord Jesus Christ, without using the aforesaid ad- monition with regard to him. 1 Cor. 5:3. Read also: 1 Tim. 1:20; 5:20; 2 Cor. 13:2. ' ' There is a sin unto death : I do not say that he shall pray for it." 1 John 5:16; Numbers 15:30; Heb. 10:28; 1 Cor. 5:13; 2 Cor. 13:2; Ps. 1:5; 2 Tim. 2:20; 1 Cor. 6:9; Gal. 5:21; Eph. 5:5. ARTICLE XXIX. Of the withdrazuing from and avoiding of apostate and separated members, is confessed : As separation is commanded by God for the reformation of sin- ners, and the maintenance of the purity of the church ; so God has also commanded and willed, that in order to shame him to reformation, the sep- arated individual shall be shunned and avoided. This withdrawing proceeds from the separation, and is a fruit and proof of the same, and without it sep- aration is vain and unavailing. Hence, this ordi- nance of God shall be practiced and maintained, by all believers, with the separated persons. This withdrawing extends to all spiritual communion, as the supper, evangelical salutation, the kiss of peace, and all that pertains to it. This withdrawing ex- tends likewise to all temporal and bodily things, as eating, drinking, buying and selling, daily inter- course and conversation, with all that pertains to it. MARTYRS MIRROR. 391 Thus, believers shall, according to the word of God, withdraw themselves, from the separated in all spiritual, evangelical matters, as well as in all bodily and temporal things. And as in separation no per- sons may be regarded or spared, but must, by con- sent, be separated from the true members of the body; so also in withdrawing, extending to all spiritual and temporal matters, none may be spared or excepted, whether man or woman, parent or child, or whatever relation it may be ; seeing we no- where read, where God gave His church a general commandment or ordinance, that any member of said church was entirely exempted and excluded from such commandment; but on the contrary, it appears in many places, that the whole number, without exception, had to regulate themselves ac- cording to one rule set before them by God; hence this ordinance of God must be practiced and main- tained by all the members of the body of Christ, without respect of persons, in the fear of God, to shame sinners to reformation, until the person pun- ished is again received into the church. But as all divine ordinances must be tempered with Christian kindliness and discretion, these also must have their place in this matter of shunning. Hence, the believers must conduct themselves with more discernment and equity with regards to sep- arated persons, than did the scribes and Pharisees with regard to the Sabbath ; who, as it appears would rather let men perish, than that they should receive help on the Sabbath, thinking that the Sab- bath should be broken thereby, though they them- selves, in such a case, broke the Sabbath for various minor matters. But, even as the pious followers of the law did not sin, nor break the Sabbath, when they, on this day, performed not their own, but only the works which God had commanded them, so the believers neither sin nor act contrary to the commandment of shunning, when they perform not their own works, but only the works which God has commanded them concerning separated persons; as, in case of necessity, to minister to their bodies with food and other needful things, and to their souls with the word of God, as well as to assist them by virtue of the commandment of God, in case of danger from water, fire and the like ; these all believers are in duty bound to do; and -they must thus, with great carefulness, seek that which is lost, and lead that which has erred, back to the right way, reprove and instruct them with the word of God, where such Christian admonition may. take place, according to the example of Christ; but in all human works believers must with all diligence withdraw themselves from the separated persons, until they have reformed and been united again with the church. In order rightly to understand this matter, it must be considered that the people of Israel at the time of Christ were under the power and dominion of the Romans, and could not punish transgressors according to the law of Moses, hence they separated from their communion and avoided those who departed from the law of the fathers, and went over to the Gentiles, Samaritans, or open sinners. Con- cerning this read: They regarded them as unclean, abhorred them, compared them to heathens and enemies, avoided all dealings and intercourse with them, and hindered them in their business. 3 Mac- cabees 2:34. Read also: John 18:31; 4.19; Acts 10:28; 11; Gal. 2:12. This custom Christ also observed, and com- manded that the disobedient in the church should be so regarded, saying: "If he neglect to hear the church, let him be unto thee as a heathen man and a publican." Matt. 18:17. This the apostles also practiced in like manner, according to the doctrine of Christ. Read: "I wrote unto you in an epistle not to company with fornicators: yet not altogether with the fornicators of this world, or with the covetous, or extortioners, or with idolaters; for then must ye needs go out of the world. But now I have written unto you not to keep company, if any man that is called a brother be a fornicator, or covetous, or an idola- ter, or a railer, or a drunkard, or an extortioner; with such a one no not to eat." 1 Cor. 5:9 — 11. Here the holy apostle forbids us to company and eat with apostate brethren or sisters, which he did not mean or command with reference to the un- righteous of this world, but permitted it with them; else we would needs have to go out of the world, seeing the whole world lies in wickedness; hence it must necessarily be understood with reference to daily intercourse and eating, buying and selling, and the like. "A man that is a lunatic, after the first and second admonition, reject." Titus 3: 10; 2 Tim. 4: 15; 2 John 10. "And if any man obey not our word by this epistle, note that man, and have no company with him, that he may be ashamed." 2 Thess. 3: 14. How this withdrawing is to be observed by all be- lievers, with regard to all apostates, walking disor- derly, without respect of person, read: "Now, we command you, brethren, in the name of our Lord Jesus Christ, that ye withdraw yourselves from every brother that walketh disorderly, and not after the tradition which he received of us." 2 Thess. 3:6. Understand this withdrawing according to script- ures. Gal. 2:12; 3 Mace. 2:34, and the like, according to the spirit of the Gospel of Christ. How believers must seek the lost, and not count the separated as enemies, but admonish them, as brethren. Read: 2 Thessalonians 3:15; Jas. 5:19; Luke 19: 10; 15, the whole chapter. ARTICLE XXX. Of the last day and the second coming of Christ from heaven, we confess: That the great God of heaven, who in the beginning created heaven and earth with all visible things out of nothing, also ap- pointed a day and time, which cannot be known by the angels of God in heaven; much less by mortal men, but which shall unexpectedly overtake men, as the snare of the bird, and a thief in the night; at which time the Almighty God will destroy this whole visible, earthly, realm, and burn it with everlasting fire, except those of the human race who shall have done the will of God; these shall abide forever. 392 MARTYRS MIRROR. In the last great day of the Lord the Son of God, Christ Jesus, who in the presence of the apostles ascended from the earth in a cloud, shall come again from heaven, in the clouds of the sky, but not in the humiliated form of a servant, as in his first coming into the world at Bethlehem. For at this his second coming he shall reveal himself in the clouds as a King of mighty kings, and Lord of lords, with the power and glory of his almighty Father, and all the angels of God with him, and shall thus, with the trump of God, and the voice of the archangel, peal forth an unutterable sound and shout; so that heaven and earth, all the mountains and islands, shall be moved; the sun and moon shall lose their brightness, the stars shall fall from heaven, and all kindreds of the earth shall weep and wail over themselves, for fear and expectation of the things which are to come; and all shall see the Son of man coming, with power and great glory. Of this last day of the Lord, read : ' ' And as he sat upon the Mount of Olives, the disciples came unto him privately, saying, Tell us, when shall these things be ? And what shall be the sign of thy coming, and of the end of the world? Matt. 24: 3. "The day of the Lord will come as a thief in the night; in the which the heavens shall pass away with a great noise, and the elements shall melt with fer- vent heat, the earth also and the works that are therein shall be burned up. " 2 Peter 3:16; Syrach 16:18; Mai. 4:1. ' ' For yourselves know perfectly that the day of the Lord so cometh as a thief in the night. For when they shall say, Peace and safety, then sudden destruction cometh upon them, as travail upon a woman with child." 1 Thess. 5:2,3. "Heaven and earth shall pass away, but my words shall not pass away. But of that day and hour knoweth no man, no, not the angels of heaven, but my Father only. " Matt. 24:35,36; Mark 13:31; Ps. 102:27; Is. 51:6. Of Christ's coming from heaven, read: "Ye men of Galilee, why stand ye gazing up into heaven? this same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven." Acts 1: 11. ' ' For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God." 1 Thess. 4:16. "Behold, he cometh with clouds; and every eye shall see him, and they also which pierced him: and all kindreds of the earth shall wail because of him." Rev. 1:7; Matt. 24:30; Luke 21:27. Read also: 1 Thess. 1:10; 2 Thess. 1:7; Dan. 7:13; Jude 14. ARTICLE XXXI. Of the Death of the body and the Resurrection of the dead, we confess: That, in the beginning, man was created immortal, but that through the envy of the devil and the sin of our first parents, death came into the world. And, as through the sin of Adam all men became sinful in him, so also through him, all men became subject to bodily death; so that in consequence thereof it is appointed unto men once to die, but after this the judgment; seeing this sinful, corruptible flesh and blood cannot inherit the eternal, incorruptible kingdom, but must be renewed and glorified through death and the resurrection, by the power of God. And, even as, when a man falls into a deep sleep, his heart, soul or spirit does not entirely sleep, as the body ; so also the spirit or soul of man does not die or fall asleep with the body, but is and remains an immortal spirit. Hence temporal death, in the Scriptures, is called a sleep, and the resurrection of the dead an awakening from this sleep of death. And as a sleeping man cannot receive and enjoy any good gifts, either according to the soul or the body, much less any punishment, pain and tor- ment, unless he be previously awakened from his sleep; so also, believers cannot receive the perfect heavenly existence, nor unbelievers the eternal death or the pain of hell, either in the soul or in the body, except they have first been awakened from the sleep of death, and have arisen, through the com- ing of Christ. Until this last day of judgment the souls of be- lievers are waiting in the hands of God, under the altar of Christ, to receive then in their souls and bodies, the rewards promised them. So also the souls of unbelievers are reserved to be punished, after the day of judgment, in their souls and bodies. And as through the sin and transgression of Adam death came upon all men; so also the resur- rection of the dead came upon all men through the Savior Jesus Christ; so that, as in the springtime the sun, through his glorious radiance and bright- ness, draws forth all sweet scented herbs from the earth, as well as thistles and thorns, which are re- jected and reserved for the fire; so also, shall Christ Jesus, the true Son of righteousness, in this great last day and hour, through his glorious coming and appearing in the clouds of heaven, draw forth from the earth, and cause to arise all men, the wicked and the pious ; so that this great God, through his power and commanding voice, by which he spake in the' beginning: Let heaven and earth be made; and his word was immediately a perfect work ; and who created all visible things from that which was invisible, and made man of the dust of the ground ; this same God shall, through his unchangeable power and almighty word, in the last day, call all men who have been changed into dust and earth, and have been consumed by fire, birds, and fishes, from the dust, and cause each to arise with his own body, flesh, and bones, with which they have served either their Creator or sin. And, as a woman in travail, when her hour is come, cannot retain, but makes haste to deliver, the fruit of her womb, so also shall in this last hour, death, earth, or hell and sea make haste to deliver up the great number of the dead which in them have become dust and ashes, and passed away. These shall all arise, with their own bodies, incor- ruptible, which shall again be united with the soul and spirit, which through death had been separated from the body, and had remained immortal. At that time the pious shall be glorified and changed from the mortal and corruptible into the immortal MARTYRS MIRROR. 393 and incorruptible, from the weak and frail, into the strong and glorious, being made like unto the an- gels of God, and the glorious body of Christ. Thus shall also those who shall live and remain at this sudden second coming of Christ from the heaven, be changed and glorified after the image of Christ. Of the first or temporal death, which came by the first transgression, read: "For dust thou art, and unto dust shalt thou return." Gen. 3:19; 25:33. "And as it is appointed unto men once to die, but after this the judgment." Heb. 9:27. "For since by man came death, by man came also the resurrection of the dead." 1 Cor. 15:21. "For God made not death: neither hath he pleasure in the destruction of the living." Wisdom 1:13. "Nevertheless, through envy of the devil came death into the world. " Wis. 2:24; Rom. 5:12. How at the second coming of Christ the dead shall rise through Christ, read : ' ' For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first." 1 Thess. 4:16. "Marvel not at this; for the hour is coming, in the which all that are in the graves shall hear his voice, and shall come forth; they that have done good, unto the resurrection of life ; and they that have done evil unto the resurrection of damnation." John 5:28, 29. I know that my Redeemer liveth, and that he shall stand at the latter day upon the earth : and though after my skin worms destroy this body, yet in my flesh shall I see God: whom I shall see for myself, and mine eyes shall behold." Job 19:25 — 27. Read also: Is. 26:19: Dan. 12:13; Matt. 22:31; Luke 20:35; John6:4o; 11:25; 1 Cor. 15 through- out; Ps. 90:3. How in the resurrection of the dead, men's vile bodies shall be glorified, read: " In the resurrection they neither marry, nor are given in marriage, but areas the angels of God in heaven." Matt. 22:30. "For our conversation is in heaven, from whence also we look for the Savior, the Lord Jesus Christ: who shall change our vile body, that it may be fash- ioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself. ' ' Phil. 3 : 20, 2 1 ; 1 Corinthians !5:42,53- ARTICLE XXXII. Of the last judgment; of hell, and the damnation of unbelievers, we confess: That in the last day, when Christ Jesus shall appear in the clouds of heaven, with power and great glory, all nations shall be gathered before his judgment seat, and he shall separate them as a shepherd separates the sheep from the goats, placing the sheep on his right hand, and the goats on his left. Over these Christ Jesus is ordained by his Father Judge of quick and dead, who will regard no person, nor need the tes- timony of any ; for the heart, mind and thoughts of every one are manifest before him as an open book. This righteous Judge will judge the whole world in righteousness, and as the great Shepherd of the sheep, pronounce an eternal, irrevocable judgment upon them, rewarding each in his own body accord- ing to that he hath done. To all the believing, gen- erated children of God who in this life, as obedient sheep, heard and followed the voice of Christ, he shall say : ' ' Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world. ' ' And to all unbelievers, who would not have Christ and his word in this life, but, as dis- obedient, obstinate goats, rejected them, he will say: ' Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels. ' ' In that last day of the Lord the righteous God will deprive this world of all good gifts; so that the sun, moon and stars shall lose their brightness, and all the light and glory of the world shall be changed into everlasting darkness. In that time the earth, waters and streams shall be turned into burning pitch and brimstone, which shall burn forever and ever. And, seeing this earth is called hell in many places in Scripture, and no other hell being any- where mentioned, the same is regarded as hell and the place of damnation ; in which fiery pool and outer darkness all unbelievers will finally have to suffer the burning of hell and eternal damnation; and thus they shall at last be punished and tor- mented with the visible things, which in preference to the eternal and invisible, they chose and served in this life. Into that place of darkness and fiery pool all un- believers shall, after the resurrection, their souls having been united with their bodies, be sentenced by Christ. Then shall be fulfilled that which is written concerning this last, sad day of separation; namely, that one of two shall be taken in the field, in the bed, and at the mill, and be caught up in the air to meet the Lord; but the others shall be left, and be sentenced into said pool of darkness, where they shall be tormented with the devil and his an- gels, burning, and suffering in all eternity, forever deprived of all grace and mercy from God , which is the second death. Of the last judgment, and how the whole human race shall appear before the judgment seat of Christ, to receive each in his own body an eternal sentence, read: "And he commanded us to preach unto the people, and to testify that it is he which was or- dained of God to be the Judge of quick and dead." Acts 10:42. ' ' Because he hath appointed a day, in the which he will judge the world in righteousness by that man whom he hath ordained." Acts 17:31; Psalms 7:11. "For we must all appear before the judgment seat of Christ ; that every one may receive the things done in his body, according to that he hath done, whether it be good or bad." 2 Cor. 5:10; Rom. 14:10. "And I saw the dead, small and great, stand before God ; and the books were opened : and another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works." Rev. 20:12; Dan. 7:10. 394 MARTYRS MIRROR. "When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory: and before him shall be gathered all nations : and he shall separate them one from another, as a shepherd divideth his sheep from the goats. Matt. 25:31, 32; 16:27; 26:64; 2 Thess. 1: 7. Of hell and the place of damnation, read: "For it is the day of the Lord's vengeance, and the year of recompenses for the controversy of Zion. And the streams thereof shall be turned into pitch, and the dust thereof into brimstone, and the land thereof shall become burning pitch. It shall not be quenched night nor day; the smoke thereof shall go up forever." Is. 34: 8 — 10; 2 Peter 3: 10; Syr. 16: 18. "And it came to pass as he (Moses) had made an end of speaking all these words, that the ground clave asunder that was under them: and the earth opened her mouth, and swallowed them up, and their houses, and all the men that appertained unto Korah, and all their goods." Num. 16:31, 32. Read further concerning Sodom and Gomorrah, how they were overturned and condemned and made an example; and how the earth is called hell. Gen. 19: 24; Jude 7; Acts 2:27, 31; Ps. 16 : 11. ' ' That they might know, that wherewithal a man sinneth, by the same also shall he be punished." Wis. 11:16. "Your gold and silver is cankered; and the rust of them shall be a witness against you, and shall eat your flesh as it were fire. " James 5:3. How the souls of unbelievers are reserved by God until the last day of vengeance, to be tormented with their bodies after the resurrection, read: " For after death shall the judgment come, when we shall live again : and then shall the names of the righteous be manifest, and the works of the ungodly shall be declared." 2 Esdr. 14:35. ' ' For behold, the day cometh, that shall burn as an oven; and all the proud; yea, and all that do wickedly shall be stubble : and the day that cometh, shall burn them up, saith the Lord." Mai. 4:1. "The Lord knoweth how to deliver the Godly out of temptation, and to reserve the unjust unto the day of judgment to be punished." 2 Peter 3:9. Them "he hath reserved in everlasting chains under darkness unto the judgment of the great day." Jude 6; Matt. 25:30; Rom. 14:10; 2 Corin- thians 5:10. Read further concernng the fearful and intolera- ble pain of hell. Judith 16: 17; Mark 9:46; Matthew 22: 13; 24: 51; 25:30, 41; Rev. 19:20; 21:8. ARTICLE XXXIII. Of the kingdom of heaven and eternal life, we confess: That as there is a visible, perishable kingdom of this, which, through the sins and wick- edness of men, lies in darkness; of which darkness, Satan, the spirit of wickedness, who works in the children of unbelief, is the supreme prince, who at last, with all his servants, shall be brought to ever- lasting lamentation and remorse, and shall perish; so also there is an eternal, immovable and invisible kingdom of heaven, of which Christ Jesus is King, Prince and Lord ; in which all believers shall live with God forever in everlasting joy. To this glori- ous kingdom of heaven, God, through his grace and goodness, from the beginning of the world, caused the fallen human race to be called; first through his servants, the prophets, and then through the Son himself, who, leaving this his kingdom for a time, came to preach, and to invite all men, to flee the shadow of this world, and to make haste to enter into this eternal rest. For this end the fatlings are killed, and this glorious feast is prepared; so that men are prevented from making any excuse concerning the piece of land, the oxen, and the wife, but the way, door and gate, is open and well prepared. This glorious kingdom of heaven is typified and represented to us by a city full of all good things, and the new Jerusalem, coming down from heaven, which is beautifully prepared by God, as a bride adorned for her husband ; the streets of it are pure gold, and the gates and walls built of and beautifully adorned with manifold pearls and precious stones, In this city is the glory of the Almighty God. which neither Moses on Mount Sinai, nor the eyes of any mortal man were able to behold. This brightness and everlasting light shall shine in this city forever and ever. Here all sorrow and mourn- ing, cold, nakedness, hunger and thirst shall be changed into everlasting, satisfying joy and consola- tion. This glory and joy is so exceedingly great and unspeakable, that eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him; and into this heavenly state, which is beyond all praise, all believers and God-pleasing persons shall, at the resurrection of the dead, when their souls, which through death had become separated from the body, and until this last time were pre- served in the hand of God, shall be re-united with their bodies, be caught up from this earthly dark- ness, to meet the Lord in the air. And, as a bride is received by her bridegroom; so also shall all true children of God then be re- ceived with body and soul through grace, by Christ Jesus, and be admitted to this glorious joy, where they shall see God as he is, in his unspeaka- ble glory, together with all the heavenly hosts. Then shall their robe of mourning, or the mortal clothing of the flesh be put off, and the immortal be put on; and they shall be clothed in white, shining raiment, and together with all God's chosen ones, be fed by the son of God, whom they confessed in the world, with the hidden heavenly bread, and shall eat of the tree of life, and drink out of the liv- ing fountain of water, and, being as the angels, shall, with joyful tongues and mouths, in gladsome voices, to the honor of the lamb, their bridegroom, sing the new song, with unspeakable, glorious joy, which no one can take away from them; but they shall be kings and priests of God, and shall live and reign with Christ for ever and ever. May the God of grace and mercy, and of all comfort, who has from the beginning called us to this his heavenly kingdom and glory, endow us unworthy children of men with his good spirit, make us worthy of him and draw us to him-ward, MARTYRS MIRROR. 395 that we may follow and run after this high prize, and by grace receive the same, through Jesus Christ, and enjoy it for ever. Amen. Of the everlasting kingdom of heaven, and its King, read : ' ' Wherefore we receiving a kingdom which cannot be moved, let us have grace." He- brews 12: 28. "My kingdom is not of this world; if my king- dom were of this world, then would my servants fight, that I should not be delivered to the Jews; but now is my kingdom not from hence." John 18:36. "Receive the gift that is given you, and be glad, giving thanks unto him that hath called you to the heavenly kingdom." 2 Esdr. 2:37; Col. 1:13; Ps. 22:28. Read further how this eternal King, Christ Jesus, at his second coming from heaven, after the dead shall have arisen, and the eternal judgment been held, shall receive all the members of his kingdom in this his everlasting glorious kingdom of hea- ven, where they shall behold God in unspeakable glory. ' ' Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world." Matt. 25:34. But the righteous live for ever more; their reward also is with the Lord, and the care of them is with the Most High. Therefore shall they receive a glorious kingdom, and a beautiful crown from the Lord's hand." Wis. 5:15, 16; 1 Peter 5:4; 2 Tim- othy 4:8; Rev. 2:io;Jas. 1:12. "Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air : and so shall we ever be with the Lord. Wherefore comfort one another with these words." 1 Thess. 4:17, 18; 1 Cor. 2:9; 1 Peter 1:8; John 16:22. ' ' Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him ; for we shall see him as he is." 1 John 3:2; Philippians 3:20, 21. ' ' When Christ, who is our life, shall appear, then shall ye also appear with him in glory." Col. 3 : 4. "Thine eyes shall see the King in his beauty: they shall behold the land that is very far off. Thine heart shall meditate terror." Is. 33: 17, 18. Of all who from a true faith shall show forth the required spiritual virtues, and shall continue to the end in this divine calling, read: "If ye do these things, ye shall never fall : for so an entrance shall be ministered unto you abundantly into the ever- lasting kingdom of our Lord and Savior Jesus Christ." 2 Peter 1:10,11. Here is the patience and the faith of the saints. Rev. 13: 10. We feel now that we have fulfilled the promise which we made in the beginning concerning the matter of holy baptism, and other articles of Christian worship; with which, we trust, those who fear God and love the truth will content them- selves; hence we conclude this, and proceed to the steadfast martyrs who in the sixteenth century suf- fered for the name of Jesus Christ, and his holy truth. I AN ACCOUNT OF THOSE WHO SUF- FERED IN THE SIXTEENTH CENTURY. SUMMARY OF THE MARTYRS IN THE SIXTEENTH CENTURY. [Mention of the inquisition which from the year 14Q2 continued to 1660. It is noticed for the year r 5 01 - Persecution of the orthodox Christians in Hun- gary briefly, and plainly shown, for the year 1507. Two yeais after this, there is brought to remem- brance another persecution of the same people, in the principality of Mecklenburg, near Mooren, two years later, presented and noted for the year 1509. Several persons who opposed popery in various points of doctrine ; as, Nicholas Rus, Bernhard Liblinensis, John Picus. John Hilten, William Bu- daeus, John Bugenhagius, etc. ; some of whom also felt the sting of the Roman scorpion, referred to in a note for the years 1509, 15 10, 15 12, 15 13, 1520, etc. The decree which by the Romanists was pub- lished, in the Netherlands, against all who believed otherwise than the Roman church, and what misery resulted thereupon, circumstantially noticed for the year 1521. In a note for the year 1522 mention is made of Charles Stadius, and for the year 1524, of Henry Zutphaniensis, touching their faith and death. Beginning of the old Martyr's Mirror of the Defenseless Christians, together with the emenda- tion from various creditable chronicles, memoirs, testimonies, etc The first martyrs mentioned are Hans Koch and Leonhart Meister ; both of whom lost their lives for the truth of the holy Gospel, at Augsburg, A. D. 1524. Then follow so great multitude of professors of Christ, who gave their lives for his name's sake; as well as so great a number of accounts of bloody decrees, examinations, sentences, and memorable memoirs, that it is impossible to enumerate them. From the year 1524 until 1597, almost until the close of the century, the pious martyrs were appre- hended, tormented, and put to death by fire, water, sword, burying alive ; with which last manner of death this century is concluded.] A great door is opened unto us to the arena of the martyrs and blessed followers of Jesus. None of the previous persecutions endured by the orthodox martyrs are to be compared to the present one. We have come through the time of fifteen centuries, each consisting of one hundred consecutive years; but we must confess that we did not meet with what we have seen, or, at least, that which we shall see here. The length of the time, the severity of the persecution, and the number of the martyred per- sons shall testify to this. 396 MARTYRS MIRROR. It is true, that fifteen hundred years extend over a longer period of time than about a hundred and fifty of like years; and that the persecutions which occurred during this long time, when put in the balance, would be heavier than this last one, as well as the number of the persons who were persecuted; but never in the preceding fifteen centuries did any persecution continue for so long a time without alle- viation ; never was then in so short (though actually long) a time so much innocent blood shed; never were there in so small a space so many dark prisons, deadly tribunals, scaffolds, fiery stakes, and other instruments of death erected and made use of as were at this time in Germany and in the Nether- lands. To prove this, without unnecessary words, we will forthwith enter upon our task, beginning with Ger- many, and ending with the Netherlands. SEVERE INQUISITION AGAINST THE BELIEVERS, ABOUT THE YEAR 1501. The inquisition of which we gave an account in the first book, for the year 1492, continued against the orthodox believers, as is firmly believed, even until this time; so that many who were subjected to the same, and remained steadfast, had to suffer themselves to be put to death; who, in the sight of God, came to an honorable, but in the eyes of the world, a shameful and not less miserable end, but who shall hereafter, with Christ their Savior (who herein preceded them), be clothed with everlasting honor and joy, yea, be crowned as victorious kings in the heavenly Zion, according to his promise: ' ' Be thou faithful unto death, and I will give thee a crown of life. " Rev. 2:10. Concerning the beginning of this inquisition see the first book, for the year 1492, and how the same continued until this time and long after, compare Hist. Georg. , lib. 6. Pieter Bor, lib. 3. Orsprong der Nederlandtsche Beroerten, fol. 9 — 12. Tooneel Nicol. , fol. 87 . Guil. Merulae, Tract. 9, 47. Eman. van Met. (old edition), fol. 40. Retuald. Gojisalv, in de H. Spanish Inquisition throughout. Hist. Wenc, fol. 187. Chron. Phil. Mel., lib. 5. Hist. Alons. de Vlb., lib. 2, with Chron. van Onder- gang, page 899, col. 1, 2, page 900, col. 1, 2. PERSECUTION OF THE ORTHODOX BELIEVERS IN HUNGARY, A. D. 1507. That the old Waldenses, or orthodox believers, whose sound confession we have shown elsewhere, were now severely oppressed and persecuted in Hungary; insomuch that they were necessitated to deliver a defense of their faith against the unfounded accusations on account of which they suffered per- secution, to Uladislaus, King of Bohemia, we have partly shown in the Account of Holy Baptism, for the year 1507, and it is confirmed by H. Boxhorn, in his tract concerning this matter, fol. 27; com- pared with P. J. Twisck, Chron., page 930, col. 2. ANOTHER PERSECUTION OF THESE PEOPLE IN THE PRINCIPALITY OF MECKLENBURG, NEAR MOOREN, A.' D. 1509. A. D. 1509, old writers state, that the aforemen- tioned old Waldenses, on account of the envy of the Pope and papists, could no longer enjoy their liberty in confessing and practicing their true belief, in the principality of Mecklenburg, near Mooren. See the last mentioned chronicle, page 937, col. 2, ex Catal. Test., fol. 902. Note. — A. D. 1509. — At this time, Nicholas Rus vigorously taught and wrote against the Pope, saying: 1. That letters of indulgence were nothing but subtle deceptions to rob the plain and simple people of their money. 2. That the Pope does not have as much power as people suppose. 3. That the Popes, cardinals, bishops, and prelates were leading lascivious lives, etc. 4. That saints ought not to be invoked* This Nicholas had many hear- ers in the principality of Mecklenburg, but from necessity, because of the papists, was soon com- pelled to leave the place. He went to Wismar, but there also he had no abiding place. See the authors last mentioned, for the year 1509. A. D. 1510. — Bernhard Liblinensis taught and wrote at this time: 1. That it is impossible that the whole world should obey a single man, as is the Pope. 2. That the popes themselves were not of one mind; for the one prohibits that which another has instituted to be observed. 3. That therefore it is sufficient to believe in Christ, and to obey him alone. Chron. van den Ondergang, page 939, col. 2, compared with Catal. Test., fol. 911. However, what befell him as punishment from the Pope on this account, is not stated. A. D. 1512. — John Picus, John Hilton, and oth- ers, vigorously spoke at this time against the abuses of popery, severely reproving their (the Popes) life, deeds, and doctrine. However, what they suffered because of this, is not indicated. See the last men- tioned chronicle, page 946, col. 1 ; also, foh. Munst , fol. 203, 204. A. D. 15 13. — William Budaeus, a very learned man in France, wrote at this time in a book: 1. The popes and bishops originate war between princes and potentates; while they by rights ought to ad- vise and help to peace. 2. They fill the world with pride, avarice, gluttony, drinking, lasciviousness, whoredom, adultery, and other shameful things, surpassing in these vile deeds the laity. 3. They are Epicures, who do not care for eternal life, as they show by their works; and they are to their hearers the cause of eternal damnation. As to the end or death of this man, however, we have like- wise found no account. Compare P. f. Tzvisck, Chron., page 949, col. 1, with Catal. Test., fol. 908. foh. Munst., fol. 208. A. D. 1520. — John Bugenhagius, surnamed Pom- eranus, a remarkably kind and moral man, was at this time very well known through his writings. Among other things he says, in a little book, treat- ing of Unborn Infants, that men erred for twelve This fourth article the writers enumerate as the third. MARTYRS MIRROR. 397 centuries with regard to infants, whom (by rights) they could not, yet greatly desired to, baptize. Two days before his death there was an eclipse of the sun. He died at Wittenberg, aged 73 years. Com- pare the last mentioned chronicle, page 985, col. 1, with Leo7ik., lib. 7. Jac. Verh. Afb.ffol. 28, 30, 32. The time now draws near, when the account of the last of those who suffered death, in our old Book of Martyrs begins. We speak of those who gave their lives for the truth since the great Reformation, or, at least, since the establishment of the worship of God in the year 1524, and from that time forward. In the meantime it will be well for us to notice that the martyrs of whom we shall speak were of the profession of the Waldenses, even as were the pre- ceding ones, of whom we have previously spoken. All the labor which we took upon ourselves from the middle of the twelfth century, tended to follow the line of these people. This has been our aim continually up to the present time, and, in this, as we hope, we have not been unsuccessful; yea, we trust that we have shown this to a certainty. In the meantime the intelligent, to whom we gladly submit the matter, may judge with regard to it. The first work which is now before us, is to unite the first martyrs with the last, and to follow up what we have written with that which was written before. In order to give no offense to any one, we intend to leave the old accounts unchanged, excepting a few discrepancies and typographical errors; as well as what we shall add of our own from the testimonies of old writers; which shall be plainly distinguished. By following this method, we hope to accomplish our purpose successfully. OF THE DECREE WHICH BY THE ROMANISTS WAS PUBLISHED IN THE NETHERLANDS, ABOUT THE YEAR 1 52 1, AGAINST ALL WHO BELIEVED OTHERWISE THAN THE ROMAN CHURCH; AND WHAT MISERY RESULTED THERE- FROM. About A. D. 1 52 1, at the time of Emperor Charles V. , a decree was made and issued by those of the Roman church, on account of the Lutherans and Zwinglians, against all those who were opposed to the Roman profession, and hence, also against the Anabaptists; who were all threatened with cruel punishments of death, as appears from the following account in the Chron. van den Ondergang, p. 975, col. 2. The account is as follows:* "From it was made, A. D. 1 52 1," says the writer, "the first prohibition or decree concerning religion, and brought into the Netherlands without the consent of the States, etc. ; so that they (this and like decrees) were rather tol- erated than confirmed by the States; the more so since they were greatly favored by the Pope and the * In the following a few words are changed, without altering the sense, however. clergy, as tending to promote obedience towards the mother — the Roman — church, and generally no complaint was heard from any of the common peo- ple against it; that is, against the first. By virtue of this decree all who believed other- wise than the Roman church, or who had such books in their possession, or harbored such heretics or people, and all those whom the magistrates were commanded to apprehend, were strictly sentenced to death; and not only these, but also all who in any wise were suspected of heresy; every Roman Catholic being required to denounce every suspected person, who, upon the testimony of two witnesses, were, according to the instruction of the judges, sentenced to death, their property confiscated, and one third of it given to the accusers and witnesses, though said witnesses had but little to say, only so that they were known as good Catholics by their pastor or priest. If any one from fear took to flight, no one was allowed to intercede for him, or plead his innocence, neither the father for the child, nor brother for brother; but he was condemned on account of his flight, and his property confiscated. Though one did even desist from his so-called error, and suffered himself to be better instructed, as it were, by the pastor, according to the Romish manner, he had nevertheless to die. No greater mercy was shown him than that he was not put to death by fire, but executed with the sword. The women were buried alive, and no judge could mitigate these decrees, unless he was willing to be regarded as a protector of the heretics, and be pro- ceeded against as such. From this decree (the one first spoken of) made by imperial power and authority, others were pro- duced, and issued, almost every year. And by virtue of these decrees, none might have in his possession, buy, give, carry, read, or com- municate, the doctrines, writings or books, of the Lutherans, Zwinglians, etc. (he also makes mention of the Mennonites), or dispute about them; neither might they confer or dispute with any one about the holy Scriptures, or read the same to others, except (Romish) theologians or doctors of divinity, or those who were properly licensed . No one was allowed knowingly to receive sus- pected persons (called heretics) into his house, to lodge them, to give them food, clothes, or money; but had to report them immediately, all on pain of death and confiscation of property. Extracted from various Biographies of Emperor Charles V., Chron. Mich., \th part; Chron. Sleyd., lib. 1, 2, to 25; Hist. Alons, Ulloce, lib. 1 — 5; Chron. Hed., fol. 682; Chron. Saxon., fol. 649; Chron. Franc, (old edition), fol. 62, 63; Chron. Petr. Bor., lib. 1. Caprit., lib. 3. Pantal., lib. 3; Hist, der Mart. Doopsges., lib. 1. Eman. van Mel., lib. 1; Mer.,fol. 960; Chron. Petr. Scriv.,/ol. 593; D . Andries Hondd., lib. 1, cap. 15; D. DirckVcli., lib. 2; Manl., fol. 255; W. Baud., lib. 16, an old chronicle of the life and deeds of Charles V., throughout, etc. 398 MARTYRS MIRROR. Note. — A. D. 1522, Charles Stadius also de- clared his views, at this time, among the learned; he secretly held with the Anabaptists, says Leon- hard Krantz in his German Chronology, lib. 7. Others, however, ascribe a different ' belief to him, which is not found with the Anabaptists; namely, that he said, that Christ, through his blood, had also redeemed the (fallen) angels. Conrad Schless, 1st part, cap. 5, compared with P. . f. Twisck, Chron., page 994, col. 2. What happened to him, however, on account of his belief, is not stated. A. D. 1524. — Henry Zutphaniensis was horribly put to death for the Gospel of Christ, by Ditmarish peasants. See the above cited Chronicle, p. 1001, col. 1. Also, Rab.,part 3; Sleyd.,lib. 4. THE MARTYRS MIRROR —OF THE— DEFENSELESS CHRISTIANS. Old Book. enlarged and improved from various credible chronicles, memoirs, testimonies, etc. [The following Part of the Martyrs Mirror, was not originally written by van Braght, but was the outgrowth of a compilation from different authors, and published in different editions, which from time to time were enlarged and improved. The original book; as appears from the writings of Samuel W. Pennypacker, of Philadelphia, Pa., was published in Holland, in 1562, under the title, Het Offer des Heeren. Later editions were printed in the years 1567, 1570, 1576, 1578, 1580, 1589, 1595, and 1599. In 1617, a large quarto edition, containing 863 pages, written by Hans de Reis and Jacques Outerman, and printed by Zacharias Cornelisz, at Hoorn, was published, bearing the title, Historie der Warachtighe getuygen Jesu Christi. This book was succeeded by a folio volume of ten hundred and fifty-six pages, printed at Haerlem, by Hans Passchiers, von Wesbusch, in 1631, entitled, Martelozrs Spiegel der Were- lose Christenen, that is-, The Martyr's, Mirror of the defenseless Christians. This book, our author, van Braght, embodies as "Second Part," in his own work under the title of The Bloody Theatre, or Martyrs Mirror of the defenseless Christians, as he says, without change, except where some correction was needed, adding, however, such matter as seemed profitable and necessary. This will explain to the reader the above remark: "Old Book." — Publishers.] HANS KOCH AND LEONHARD MEISTER, DESCEND- ANTS OF THE ANCIENT WALDENSES, BOTH PUT TO DEATH AT AUGSBURG, FOR THE TRUTH OF THE HOLY GOSPEL, A. D. 1524. [60 until this time (A. D. From A. D. 11 60 until this time (A. D. 1660) we have followed according to our ability the trail and footsteps of the ancient Waldenses, of which we have by no means, until this time, lost sight; neither have we now lost sight of them, but still keep them in view. This appeared in the case of two pious men of said profession (which agrees with that of the Ana- baptists) who, loving the truth of Christ, which they maintained more than their own lives, were put to death at Augsburg, in Germany, in accordance with the rigor of the court, there, in the year 1524. Concerning this, we read in facob Mehrning 's History of Baptism the following words, translated from the German: "From these Bohemian and Mo- ravian Old Waldensian brethren afterwards sprang several excellent men ; as, among others, Hans Koch and Leonhard Meister, who were both put to death at Augsburg, A. D. .* Bapt. Hist., page 748. * A. D. 1527, the printer had set it ; but it is an i MARTYRS MIRROR. 399 Note. — The year 1160 was the time in which Peter Waldo appeared against popery, at Lyons, in France, and made a sound confession, of which we gave an account in the first book. As regards his descendants, this Hans Koch and Leonhard Meister are counted as none of the least of them; as also, afterwards, Michael Sattler, Leonhard Key- ser, John Hut, etc. See Jac. Mehr., Bapt. Hist., page 748. PRAYER OF HANS KOCH AND LEONHARD MEISTER. The following earnest prayer to God was spoken by Hans Koch and Leonhard Meister before their death, and left for the consolation of all their fellow believers : O God ! behold now from thy high throne the misery of thy servants, how the enemy persecutes them because it is their purpose to walk in the narrow way, and how abominably they are scorned. He who learns to know thee, and holds fast to thy words, is despised and scorned by them. O God of heaven ! we have all sinned before thee; there- fore chastise us in mercy. We beseech thee, let us enjoy thy grace, that thy honor may not be pro- faned by us before this world, which now seems determined to extinguish thy word. We might well have peace with them, if we would not confess thy holy name, and not believe on thy Son, that he atoned for us on the cross, bore our sins, and paid our debt. The enemy has no other reason for his daily raging against us, than because we do not fulfill his will, but love thee, O God, in our hearts, which neither Satan nor his adherents can endure. Therefore they compel us with great distress, and afflict us with much tribulation. Thus, our mis- deed, on account of which the enemy fights so hard against us, is, that we place our hope in thee alone, and in thy dear Son Christ Jesus, and in the Holy Ghost; therefore we must suffer reproach, because we do not set ourselves against thee; if we would give ourselves up to idolatry, and practice all man- ner of wickedness, they would let us live unharmed, in peace and tranquillity. Therefore, O dear Lord, take up arms for us, and judge all those who dis- regard thy power and might. If we would deny thy word, antichrist would not hate us; yea, if we would believe his false doctrine, follow his error, and walk with the world on the broad road, we would have favor with them; but because we seek to -follow thee, we are hated and forsaken by the world. But though the enemy brings us to torment, it does not happen to us alone, but was also done to Christ our Redeemer; for they afflicted him first with much reproach and suffering; and thus it was with all that adhered to him, and believed in his word. Hence Christ says himself: Marvel not, if the world hate you; for it hated me first; they have not received my words; thus shall they also not receive your words. If they have persecuted me, they will also persecute you; and when all these things happen to you, rejoice and be exceeding glad: for great is your reward in heaven. Christ comforts us still more through the mouth of his beloved apostles, saying: If we suffer with him, we shall also rejoice with him, and reign in everlasting joy. What matters it, if we are ridiculed and scorned here for a little while ? since God promises us eternal rest and bliss. O Lord, thou seest and hearest the derision and contumely, and the suffering with which thy children are afflicted. Thou also knowest their small and feeble ability ; therefore we pray thee, God, that thou wouldst protect thine own honor, and sanctify thy name, which is now so fearfully profaned by all those who, here on earth, are of high and low estate. Manifest thy power, that the enemy may perceive and understand thy divine strength, and may learn to be ashamed. O Lord God, have compassion upon thy poor sheep, that are scattered, and have no longer a true shepherd who will henceforth teach them. Send them thy Holy Spirit, that he may feed and satisfy them with thy grace, and that they may not hearken to the voice of a stranger, unto the end. O God, in thy high majesty, graciously hear our petition, and do not forsake us, since we are in great tribulation and conflict. Give us steadfast patience through Christ thy Son, our Captain, who can vanquish Satan with all his host. To him be honor, and praise to his holy name. Amen. Matt. 7 : 14; Ps. 106 : 6; Dan. 9:5; 1 Pet. 2 : 24; Matt. 22:37; 1 Pet. 4:3; Matt. 7: 13; John 17: 14; 1 Pet. 4:1; Isa. 53; Matt. 27; Luke 24:26; John 15:18; 1 John 3:13; Matt. 5:12; Rom. 8:11; 2 Tim. 2 : 12; John 10 : 5. CASPAR TAUBER, A. D. 1524. In this year, also Caspar Tauber, a tradesman and citizen of Vienna, in Austria, was apprehended for the Christian faith ; and as he faithfully and steadfastly continued to confess Christ, without apostatizing, he was condemned and burned. OF A CERTAIN DECREE WHICH THOSE OF ZUERICH PUBLISHED AGAINST THE ANABAPTISTS, A. D. 1525. At this time not only the papists, but also the Zwinglians or so-called Reformed in the city of Zuerich laid their hands on the innocent and de- fenseless flock of Christ; yet not, as far as we can learn, punishing them with death, or depriving them of life by the executioner, but confining them under severe imprisonment, until ultimately, as may be inferred, death followed. However, in order to determine from this time on, what course was to be pursued in this matter, the magistrate of said city ordained, among other things, the following : "Therefore we ordain and will, that henceforth all men, women, youths, and maidens forsake Ana- baptism, and practice it no longer from this time on, and that they have their infants baptized ; and whosoever shall act contrary to this public edict, shall, as often as it occurs, be fined one mark silver; 400 MARTYRS MIRROR. and if any should prove utterly disobedient and obstinate, they shall be dealt with more severely; for we shall protect the obedient, and punish the disobedient according to his deserts, without bearing with him any longer. Let every one act accord- ingly. All this we confirm by this public document, sealed with the seal of our city, and given on St. Andrew's day, A. D. 1525." Compare Chron. van den Ojidergang, page 1010, col. with Henr. Bull, against the Anabaptists, lib- 1, cap. 5, 6; also the open letter of the council of Zue- rich, published A. D. 1525. The Zwinglian church at Zuerich, where this de- cree was made, was at this time only about five years old, and was itself also subjected to the hatred and persecution of the papists ; certainly a lament- able matter, that those who had but a short time before purified themselves in many respects from the leaven of popery and were opposed to the tyr- anny of the Pope, should nevertheless continue, in this respect, united with the papists; that is, in per- secuting others who did not have the same faith with them. Still, it would have been well if they had stopped with this decree, since with one mark of silver one could have atoned for the first offense in neglecting to baptize a child. But this was not the end of it, as a few years later, especially in A. D. 1530, when they became a little bolder, they decreed, that the so-called Anabaptists should be punished with death, which we shall show in its proper place. FELIX MANTZ, A. D. 1 5 26. Felix Mantz was also an originator of the Refor- mation of the faith, in Germany, and when he, with great zeal, practiced, taught, and preached, the recognized truth of the Gospel, he was envied, ac- cused, and imprisoned by his adversaries, and finally drowned at Zuerich, for the evangelical truth, thus becoming a witness of the sufferings of Christ. This occurred in the year of our Lord 1526. He left the following admonition to his fellow brethren, for their comfort: "My heart rejoices in God, who gives me much knowledge and wisdom, that I may escape the eter- nal, and never-ending death. Therefore I praise thee. O Lord Christ from heaven, that thou dost turn away my sorrow and sadness ; thou whom God has sent me as a Savior, and for an example and a light, and who has called me into his heavenly kingdom, already before my end has come, that I should have eternal joy with him, and should love him and all his righteousness, which exists here, and which shall endure forever hereafter, and with- out. which nothing avails or subsists ; hence so many who do not have this in truth, are deceived by a vain opinion. But alas ! how many are found at the present who boast of the Gospel, and speak, teach, and preach much about it, but are full of hatred and envy, and who have not the love of God in them, whose deceit is known to all the world, as we have experienced in these latter days, that those who have come to us in sheep's clothing are ravening wolves, who hate the pious on the earth, and obstruct the way to life and to the true sheepfold. Thus do the false prophets and hypocrites of this world, who curse and pray with the same mouth, and whose life is disorderly. They call upon the authorities to kill us, by which they destroy the very essence of Chris- tianity. But I will praise the Lord Christ, who exer- cises all patience towards us ; for he instructs us with his divine graces, and shows love to all men, according to the nature of God his heavenly Father, which none of the false prophets are able to do. " Here we must observe this difference, that the sheep of Christ seek the praise of God ; this is their choice, and they do not suffer themselves to he hin- dered either by possessions or temporal good, for they are in the keeping of Christ. The Lord Christ compels no one to come to his glory; only those that are willing and prepared attain unto it by true faith and baptism. Whenever a person brings forth genuine fruits of repentance, the heaven of eternal joys is, through grace, purchased and obtained for him by Christ, through the shedding of his innocent blood, which he so willingly poured out ; thereby showing us his love, and enduing us with the power of his Spirit, and whoever receives and uses it grows and is made perfect in God. Only love to God through Christ shall stand and prevail ; not boasting, denouncing, or threatening. It is love alone that is pleasing to God : he that cannot show love shall not stand in the sight of God. The true love of Christ shall not destroy the enemy; he that would be an heir with Christ is taught that he must be merciful, as the Father in heaven is merciful. Christ never accused any one, as do the false teachers of the present day; from which it is evident that they do not have the love of Christ, nor understand his word; and still they would be shepherds and teach- ers ; but at last they will have to despair, when they shall find, that everlasting pain shall be their recom- pense, if they do not reform . Christ also never hated any one; neither did his true servants, but they con- tinued to follow Christ in the true way, as he went before them. This Light of life they have before them, and are glad to walk in it ; but those who are hateful and envious, and do thus wickedly betray, accuse, smite and quarrel, cannot be Christians. They are those who run before Christ as thieves and murderers, and under a false pretense shed innocent blood. By this we may know them that are not on the side of Christ; for they, as children of Belial, prompted by envy, destroy the ordinances of Jesus Christ ; even as Cain slew his brother Abel, when God accepted the offerings of Abel. With this I will finish my discourse, desiring that all the pious be mindful of the fall of Adam, who when he accepted the advice of the serpent, and became disobedient to God, the punishment of death came upon him. Thus it shall also happen to those who do not accept Christ, but resist him, love this world, and have not the love of God. And thus I close with this that I will firmly adhere to Christ, and trust in him, who is acquainted with all my needs, and can deliver me out of it. Amen. 1 Pet. 5:1; John 16 : 20; Gal. 5 : 21; John 5 142; Matt. 7 : 15; 2 Thess. 3:7; John 10 : 3; Acts 2 : 38; MARTYRS MIRROR. 401 Luke 6:36; John 8: 12; John 10: 1; Gen. 4:8; 3:6; 1 John 2 : 15; John 5 : 42. GEORGE WAGNER A. D. 1527. George Wagner, of Emmerich, was apprehen- ded at Munich, in Bavaria, on account of four arti- cles of the faith. First, That the priest cannot for- give sins. Secondly, That he does not believe that a man can bring down God from heaven. Thirdly, That he does not believe that God or Christ is bodily in the bread which the priest has upon the altar; but that it is the bread of the Lord. Fourthly, That he did not hold to the belief that water bap- tism possessed any saving power. As he would not renounce these articles, he was most severely tor- mented, so that the prince felt great compassion for him, and personally came to him in the prison, and earnestly admonished him thereto, promising that he would call him his friend all his lifetime. Thus also the tutor of the prince, earnestly admonished him to recant, and likewise made him many prom- ises. Ultimately his wife and child were brought be- fore him in prison in order, on this wise to move him to recant. But neither was he to be moved in this way; for he said that though his wife and child were so dear to him that the prince could not buy them with all his dominion, yet he would not for- sake his God and Lord on their account. Many priests and others also came to him, to persuade him; but he was steadfast and immovable in that which God had given him to know. Hence he was finally sentenced to the fire and death. Having been delivered into the hands of the exe- cutioner, and led into the middle of the city, he said : ' ' To-day I will confess my God before all the world." He had such joy in Christ Jesus, that his face did not pale, nor his eyes show fear; but he went smilingly to the fire, where the executioner bound him on the ladder, and tied a little bag of powder to his neck, at which he said: "Be it done in the name of the Father, the Son, and the Holy Ghost;" and having smilingly bid farewell to a Christian, who was there, he was thrust into the fire by the executioner, and happily offered up his spirit, on the eighth day of February, A. D. 1527 . The sheriff however, surnamed Eisenreich von Landsberg, while returning home from the place of execution, traveling on horseback; purposing to apprehend others of the brethren, died suddenly in the night, and was found dead in his bed in the morning, having thus been removed through the wrath ot God. Note. — It is known that Balthasar Pacimontanus opposed infant baptism, and was therefore burned at Vienna, A D. 1527. See second part of Jacob Mehrning-' s History of Baptism, page 777, ex Bel- larm., Tom. 3, lib. 1, de Bapt., cap 8. MELCHIOR VET. This Melchior Vet. was a companion of George Blaurock, who was of the same faith with him, and also served with him in the Gospel. He was burned in the time of Michael Sattler, at Drache, for the testimony of the faith and of the divine truth, which he boldly confessed. MICHAEL SATTLER, A. D. 1 527. After a long trial on the day of his departure from this world, the articles being many, Michael Sattler* requested that they should be read to him again and that he should have another hearing. This the bailiff, as the governor of his lord, opposed and would not consenl to it. Michael Sattler then re- quested permission to speak. After a consultation, the judges returned as their answer, that if his op- ponents would allow it, they (the judges) would consent. Thereupon the town clerk of Ensisheim, as the attorney of said Governor spoke thus : ' ' Prudent, honorable and wise Sirs, He has boasted of the 'Holy Ghost. Now, if his boast is true, it seems to me, it is unnecessary to grant him this ; for if he has the Holy Ghost, as he boasts, the same will tell him what has been done here." To this Michael Sattler replied: "Ye servants of God, I hope my request will not be denied; for said articles are as yet unknown to me." The town clerk re- sponded: "Prudent, honorable and wise Sirs, Though we are not bound to do this, yet in order to give satisfaction, we will grant him his request that it may not be thought that injustice is done him in his heresy, or that we desire to wrong him; hence let the articles be read to him. ARTICLES OR CHARGES AGAINST MICHAEL SATTLER. First, That he and his adherents have acted con- trary to the mandate of the Emperor. Secondly, He has taught, held and believed that the body and blood of Christ are not present in the sacrament. Thirdly, He has taught and believed that infant baptism does not conduce to salvation. Fourthly, They have rejected the sacrament of extreme unction. Fifthly, They have despised and contemned the mother of God and the saints. Sixthly, He has declared that men are not to swear before the authorities. Seventhly, He has commenced a new and un- heard of custom in regard to the Lord's Supper, placing the bread and wine on a plate, and eating and drinking the same. Eighthly, He has left the order, and married a wile. Ninthly, He has said that if the Turks should in- vade the country, no resistance ought to be offered them ; and if it were right to wage war, he would rather take the field against the Christians than against the Turks; and it is certainly a great matter, to set the greatest enemies of our holy faith against us. * He was also one of the Waldensian brethren, as Jacob Mehrning writes. Bapt. Hist,, 2d. part, page 748. 402 MARTYRS MIRROR. Thereupon Michael Sattler requested permission to confer with his brethren and sisters, which was granted him. Having conferred with them for a little while, he began and undauntingly answered thus: "In regard to the articles relating to me and my brethren and sisters, hear this brief answer: ' ' First, That we have acted contrary to the im- perial mandate, we do not admit; for the same says that the Lutheran doctrine and delusion is not to be adhered to, but only the Gospel and word of God. This we have kept; for I am not aware that we have acted contrary to the Gospel and the word of God; I appeal to the words of Christ. "Secondly, That the real body of Christ the Lord is not present in the sacrament, we admit; for the Scripture says: Christ ascended into heaven and, sitteth on the right hand of his heavenly Father whence he shall come to judge the quick and the dead; from which it follows, that if he is in heaven, and not in the bread, he may not be eaten bodily. Mark 16:19; Acts 1:9; Col. 3:1; Acts 10:42; 2Tim- othy 4: 1. "Thirdly, As to baptism we say: Infant baptism is of no avail to salvation; for it is written, that we live by faith alone. Again: He that believeth and is baptized shall be saved. Peter likewise says: The like figure whereunto even baptism doth also now save us (not the putting away of the filth of the flesh, but the answer of a good conscience toward God), by the resurrection of Jesus Christ. Romans 1:17; Mark 16:16; 1 Pet. 3:21. "Fourthly, We have not rejected the oil; for it is a creature of God, and what God has made is good and not to be refused; but that the pOpe, the bishops, monks and priests can make it better, we do not believe; for the Pope never made anything good. That of which the epistle of James speaks is not the Pope's oil. Gen. 1:11; 1 Tim. 4:4; James 5=14- "Fithly, We have not contemned the mother of God and the saints; for the mother of Christ is to be blessed among all women; for to her was accorded the favor of giving birth to the Savior of the whole world. But that she is a mediatress and and advocatess, of this the Scriptures know nothing; for she must with us await the judgment. Paul said to Timothy: Christ is our Mediator and Advocate with God. As regards the saints; we say that we who live and believe are the saints; which I prove by the epistles of Paul to the Romans, Corinthians, Ephesians; and in other places where he always writes: To the beloved saints. Hence we that be- lieve are the saints; but those who have died in faith we regard as the blessed. Luke 1 : 28; Matthew 1:21; 1 Tim. 2:5; 1 Cor. 1:2; Eph. 1:1; Revela- tion 14:13. "Sixthly, We hold, that we are not to swear be- fore the authorities: For the Lord says: Swear not; but let your communication be, Yea, yea; Nay, nay. Matt. 5:34; James 5: 12. "Seventhly, When God called me to testify of his word, and I had read Paul, and also considered the unchristian and perilous state in which I was; be- holding the pomp, pride, usury, and great whore- dom of the monks and priests, I went and took unto me a wife, according to the command of God; for Paul well prophesies concerning this to Timo- thy: In the latter time it shall come to pass that men shall forbid to marry, and command to abstain from meats which God hath created to be received with thanksgiving. 1 Cor. 7:2; 1 Tim. 4:3. ' ' Eighthly, If the Turks should come, we ought not to resist them; for it is written: Thou shalt not kill. We must not defend ourselves against the Turks and others of our persecutors, but are to be- seech God with earnest prayer to repel and resist them. But that I said, that if warring were right, I would rather take the field against the so-called Christians, who persecute, apprehend and kill pious Christians, than against the Turks, was for this reason : The Turk is a true Turk, knows nothing of the Christian faith; and is a Turk after the flesh; but you, who would be Christians, and who make your boast of Christ, persecute the pious witnesses of Christ, and are Turks after the spirit. Ex. 20: 13; Matt. 7:7; Tit. 1: 16. "In conclusion: Ye ministers of God, I admonish you to consider the end for which God has ap- pointed you, to punish the evil, and to defend and protect the pious. Whereas, then, we have not acted contrary to God and the Gospel, you will find that neither I nor my brethren and sisters have offended in word or deed against any authority . Therefore, ye ministers of God, if ye have not heard or read the word of God, send for the most learned, and for the sacred books of the Bible, of whatsoever language they may be, and let them confer with us in the word of God; and if they prove to us with the Holy Scriptures, that we err and are in the wrong, we will gladly desist and recant and also willingly suffer the sentence and punishment for that of which we have been accused, but if no er- ror is proven to us, I hope to God, that you will be converted, .and receive instruction. ' ' Wis. 6:4; Acts 25:8; Rom. 13:4; Acts 25:11. Upon this speech the judges laughed and put their heads together, and the town clerk of Ensis- heim said: "O you infamous, desperate villian and monk, shall we dispute with you? The hangman shall dis- pute with you, I assure you." Michael said: "God's will be done." The town clerk said: "It were well if you had never been born." Michael replied: ' ' God knows what is good. ' ' Town Clerk: "You arch-heretic, you have se- duced the pious; if they would only now forsake their error, and accept grace." Michael: " Grace is with God alone." One of the prisoners also said: "We must not depart from the truth." Town Clerk: "You desperate villain and arch- heretic, I tell you if there were no hangman here, I would hang you myself, and think that I had done God service." Michael: ' ' God will judge aright.' ' Thereupon the town clerk said a few words to him in Latin, what we do not know. Michael Sattler answered him : Judica. MARTYRS MIRROR. 403 The town clerk then admonished the judges and said: "He will not cease from this talk to-day; therefore my Lord Judge, proceed with the sen- tence; I will commit it to the law." The judge asked Michael Sattler whether he also committed it to the law. He replied: "Ye ministers of God, I am not sent to judge the word of God; we are sent to bear witness of it, and, hence, cannot consent to any law, since we have no command from God con- cerning it; but if we can not be discharged from the law, we are ready to suffer for the word of God whatever sufferings are, or may be imposed upon us all for the sake of the faith in Christ Jesus our Savior, as long as we have breath within us; unless we be dissuaded from it by the Scriptures. ' ' The town clerk said: "The hangman shall con- vince you; he shall dispute with you, arch -heretic." Michael: "I appeal to the Scriptures." Then the judges arose, and went into another room, where they remained for an hour and a half, and determined on the sentence. Matt. 6: i©; John 16:2; 1 Cor. 4:5; John 1:8; Job 27:3; Acts 25: 11. In the meantime, some in the room treated Michael Sattler most unmercifully, heaping re- proach upon him. One of them said: " What have you in expectation for yourself and the others, that you have so seduced them?" With this, he also drew forth a sword which lay upon the table, say- ing : "See, with this shall they dispute with thee." But Michael did not answer upon a single word concerning his person, but willingly endured it all. One of the prisoners said : ' ' We must not cast pearls before swine." Matt. 27: 14; 7:6. Being also asked, why he had not remained a lord in the convent, Michael answered : "Accord- ing to the flesh I was a lord; but it is better so." He did not say more than what is recorded here, and this he spoke fearlessly. . The judges having returned to the room, the sentence was read. It was as follows : "In the case of the Governor of his Imperial Majesty versus Michael Sattler, judgment is passed, that Michael Sattler shall be delivered to the executioner, who shall lead him to the place of execution, and cut out his tongue; then throw him upon a wagon, and there tear his body twice with red hot tongs; and after he has been brought without the gate, he shall be pinched five times in the same manner." After this had been done in the manner pre- scribed, he was burned to ashes as a heretic. His fellow brethren were executed with the sword, and the sisters drowned. His wife, also, after being sub- jected to many entreaties, admonitions and threats, under which she remained very steadfast, was drowned a few days afterwards. Done the 21st day of May, A. D. 1527. A LETTER WRITTEN BY MICHAEL SATTLER, IN PRISON, TO THE CHURCH OF GOD AT HORB. My beloved companions in the Lord ! grace and mercy from God our heavenly Father, through Jesus Christ our Lord, and the power of their Spirit, be with you beloved of God, brethren and sisters. I can not forget you; though I am not present with the body (Col. 2:5), yet I continually care for and watch over you, as my fellow members, lest the body be taken away, and the whole body [the church], with all its members be overwhelmed with sorrow, especially at this time, when the ferocity of the ravening wolf has risen to such a pitch, and in- creases in power, so that he has aroused also me to fight against him; but eternal praise be to God, its head is completely broken, and I hope that his whole body shall soon be no more, as is written . Dear brethren and sisters, you well know with what ardent love I admonished you the last time I was with you, that you should be upright and godly in all patience and in the love of God, by which you may be known among this adulterous and ungodly generation, as shining lights (Matthew 5:14) whom God the heavenly Father has illumin- ated with his knowledge and the light of the Spirit. With like fervency I now beseech and admonish you; that you walk surely and prudently towards those that are without as unbelievers, that our office, which God has imposed upon us, may in no wise be profaned and justly reproached. Remember the Lord, who has given you the talent, for he shall require it again with usury. That the one talent may not be taken from you, put it to usury, according to the command of the Lord, who has given you the talent. Matt. 15:19. I say to you through the grace of God, that ye be valiant, and walk as become the saints of God. Consider what the Lord metes out to idle servants; namely, to utterly lukewarm and slothful hearts, unfit and cold for all love to God and the brethren. You have experienced what I now write. Be admonished by this, lest God let a like pun- ishment come upon you. Beware, beware of such as act contrary to the command of God lest ye learn their abominations ; but reprove it with strict atten- tion, and excommunication, according to the com- mand of Christ, yet with all love and compassion for their cold hearts. Matt. 18:17. If you do this, you shall readily see how the flock of God dwells among the wolves (Acts 20: 29), and shall witness a briel and speedy separation of those who will not walk in the right paths and living ways of Christ, namely, through crosses, misery, imprisonment, self-denial, and ultimately through death. Then you can present yourselves to God your heavenly Father, a pure, godly, true church of Christ, which is cleansed through his blood (Eph. 5:26), that it may be holy and unblamable in the sight of God and men, separated from all idolatry and abomina- tion, and redeemed, that the Lord of all dominion may dwell in it, and that it may be a tabernacle un- to him. Beloved brethren, understand whether what I write unto you be truth, and use diligence to walk according to it. Let no one divert you from your aim, as has been the case with some even until now; but go straight on in all patience, without de- viating, that you do not take up the cross which God has laid upon you, only to lay it down contrary to the honor and praise of God, and to the trans- 404 MARTYRS MIRROR. gression and violation of his eternal, true, just, and life-giving commandments. Do not become weary, if you are chastened of the Lord (Heb. 12:5); for whom God loves he chas- tens, even as a father that is well pleased with his son. To what will you have recourse, if you would flee from God ? What can help you if you forsake God? Is it not God who fills heaven and earth? Does he not know all the secrets of thy vain heart, and the lasciviousness of thy reins ? All things are manifest to him, and there is nothing concealed from him. Vain man, whither will you go, that God shall not see you ? Why do you flee the rod of your Father? (Heb. 12:8). If you will not be chastened according to the will of the Father, you cannot inherit his riches. Why do you love a short and transient rest more than the godly and moder- ate correction and chastisement of the Lord to your salvation ? How long will you eat flesh of the fat of Egypt ? How long will you be carnally-minded ? (Rom. 8:8). The flesh perishes, and all its glory; the word of the Lord alone abides forever. Beloved brethren, mark what I write to you; for it is necessary, since you see that there are but few who will endure the chastening of the Lord; for by far the greater number when they suffer a little in the flesh, become faint and weary, and do no longer look unto Jesus, the Captain and Finisher of our faith. They also forget all his commandments, and esteem the jewel which the calling of God every where presents and points out to those that over- come of small value; but they regard this temporal rest, which is before their eyes as far better and more profitable, than the eternal for which we must hope. Moreover, there are some who, when this is pre- sented to them, accuse God, though very unjustly, of not being willing to keep them under his protec- tion. You know whom I mean, take heed that you have no fellowship with them. Furthermore, dear fellow members in Christ, be admonished that you forget not charity, without which it is not possible for you to be a Christian flock. You know what charity is, from the testimony of Paul our fellow brother, who says: "Charity suffereth long, and is kind ; charity envieth not ; charity vaunteth not itself, is not puffed up, doth not behave itself unseemly, seeketh not her own, is not easily provoked, think eth no evil; rejoiceth not in iniquity, but rejoiceth in the truth; heareth all things, believeth all things, hopeth all things, en- dureth all things." 1 Cor. 13:4- — 7. Understand this passage, and you will find the love of God and the love of your neighbor; and if you love God, you will rejoice in the truth, and believe, hope and en- dure all that comes from God. In this way the aforesaid failing will be removed and avoided. But if you love your neighbor, you will not punish or excommunicate with fire, you will not seek your own, think no evil, not vaunt yourselves, and, finally, not be puffed up; but will be kind, just, liberal in all giving, humble and compassionate with the weak and imperfect. Rom. 13:8. This love has been adulterated by some brethren (I know who they are) ; they have not been willing to edify one another by love, but are become puffed up and unprofitable with the vain knowledge and un- derstanding of things which God would have remain hidden to all but himself alone. 1 Cor. 8:1. I do not censure nor reject the grace and revelation of God, but the puffed up make use of this revela- tion. What would it profit, says Paul, if I should speak with the tongues of men and of angels, and understand all mysteries and knowledge, and have all faith, tell me, what profit is all this, if love be not exercised ? You have experienced what such pre- sumptuous speaking and ignorance has produced ; you still daily see their false fruits, though they have given themselves to God. And let no man remove you from the foundation which is laid through the letter of the holy Script- ures, and is sealed with the blood of Christ and of many witnesses of Jesus. Hear not what they say of their father, for he is a Har; and do not believe their spirit, for he is entirely swallowed up in the flesh. Judge what I write to you; take these matters to heart, that this abomination may be separated far from you, and that you be found humble, fruitful and obedient children of God. Beloved brethren, marvel not that I treat this matter with such earn- estness; for I do so not without reason. The brethren have doubtless informed you that some of us are in prison; and afterwards when the brethren at Horb had also been apprehended, they brought us to Binzdorf. At this time we met with various designs of our adversaries. Once they threatened us with bonds; then with fire, and afterwards with the sword. In this peril I completely surrendered myself into the will of the Lord, and together with all my fellow-brethren and my wife, prepared my- self even for death for his testimony ; and then I thought of the great number of false brethren, and of you, who are but few, namely, a little flock ; and also, that there are but few faithful laborers in the Lord's vineyard (Matt. 9:37); hence I deemed it necessary to stir you up by this admonition, to fol- low after us in the divine warfare, in order that you may comfort yourselves with it, that you may not become weary of the chastening of the Lord. In short, beloved brethren and sisters this letter shall be a farewell to all of you who truly love and follow God (others I do not know); and also a testimony of my love which God has given into my heart towards you, for the sake of your salvation. I did indeed desire, and it would have been profita- ble, I trust, if I had labored a little while longer in the work of the Lord; but it is better for me, to be released, and to await with Christ the hope of the blessed. The Lord is able to raise np another laborer to finish this work. Pray that reapers may be constrained into the harvest; for the time of threshing is nigh at hand. Luke 10 : 2 The abomination of desolation is mani- fest among you ; the chosen servants and hand- maidens of God are marked with the name of their Father on their foreheads (Rev. 13 : 16); the world rises up against those who are delivered from its error; the Gospel is proclaimed before all the world, as a testimony against it ; therefore it will be neces- sary that the day of the Lord do not tarry. MARTYRS MIRROR. 405 You know, my moat beloved fellow members, that it becomes us to conduct ourselves in a godly and Christian manner. 2 Tim. 3:12. Take heed, watch and pray, lest your wisdom bring judgment upon you. Pray without ceasing (1 Tness. 5:17) that you may stand worthy before the Son of man. Remember your forerunner Jesus Christ, and follow him through faith and obedience, with love and patience. 1 Peter 2 : 20. Forget that which is carnal, that you may in truth be called Christians, and children of the Most High God. Endure the chastening of your father in heaven, and turn neither to the right nor to the left, that you may enter by the door (John 10: 1), and will not have to walk in a strange path, in which sinners, sorcer- ers, idolaters, and whosoever loves and makes a lie, must go. Rev. 22:15. Remember our assembly, and strictly follow that which was resolved on there- in; and if anything has been forgotton, pray the Lord for understanding. Be liberal towards all that are in want among you (Heb. 13:3), but es- pecially towards those who labor among you in the word, and are driven about, and cannot eat their bread in peace and quietness. Forget not to as- semble yourselves together, but give diligence that you constantly meet together, and be united in prayer for all men, and in breaking of bread; and this with the more diligence, because the day of the Lord is approaching. Heb. 10:25. In this as- sembling you will make manifest the hearts of the false brethren, and will speedily rid yourselves of them. «. Finally, beloved brethren and sisters, sanctify yourselves for him that has made you holy, and hear what Esdras says : ' ' Look for your shepherd ; he shall give you everlasting rest; for he is nigh at hand, that shall come in the end of the world. Be ready to the reward of the kingdom Flee the shadow of this world Arise up and stand, behold the number of those that be sealed in the feast of the Lord; which are departed from the shadow of the world, and have received glorious garments of the Lord. Take thy number, O Sion, and shut vp those of thine that are clothed in white, which have fulfilled the law of the Lord. The number ot thy children whom thou longedst for, is fulfilled I Esdras saw upon the mount Sion a great people; whom I could not number, and they all praised the Lord with'songs. And in the midst of them there was a young man of a high stature, taller than all the rest, and upon every one of their heads he set crowns, and was more exalted; which I marveled at greatly. So I asked the angel, and said, Sir, what are these ? He answered and said unto me, These be they that have put off the mortal clothing, and put on the immortal, and have confessed the name of God : now are they crowned, and receive palms. Then said I unto the angel, What young person is it that crowneth them, and giveth them palms in their hands ? So he answered and said unto me, It is the Son of God, whom they have confessed in the world. Then began I greatly to commend them that stood so stiffly for the name of the Lord." 2 Edras 34 — 36,38 — 47; Rev. 19:12; Matt. 13:43 Bear in mind most beloved members of the body of Christ, what I indicate by this scripture, and live according to it, and if I be offered up to the Lord, do for my wife what you would for me. The peace of Jesus Christ, and the love of the heavenly Father, and the grace of their Spirit, preserve you unspotted trom sin, and present you glad and pure for the beholding of their glory, at the coming of our Lord Jesus Christ, that you may be found in the number of those called to the feast (Luke 14 : 15) of the one essential, true God and Savior Jesus Christ, to whom be eternal praise and glory, Amen. Beware of false brethren (Acts 20 : 39) ; for the Lord will perhaps call me to him ; so take warning, I wail for my God. Pray without ceasing for all that are in bonds. God be with you all. Amen. Written in the tower at Binzdorf. Brother Mi- chael Sattler of Staufen, together with my fellow prisoners in the Lord. Of this hero and witness of Jesus Christ there are also other writings extant in print, treating of the atonement of Christ; brotherly union; divorce; of evil overseers, and the hearing of false prophets. LEONHARD KEYSER, A. D. 1527. When the believers greatly increased under per- secution and the cross (Ex. 1:12), there was, in Bavaria, a learned priest of the mass, named Leon- hard Keyser, who examined the writings of Zwingli and Luther, and also went to Wittenberg, where he conferred with the doctors and commemorated the Supper with them. Having returned to Bavaria, he examined the fruits and doctrine of the Anabaptists, as well as of Zwingli and Luther, and joined himself under the cross to the separated cross-bearing church of the Anabaptists, in the year 1525, and forthwith continued in his ministry, with great power and zeal, undaunted by all the tyranny which arose over the believers, in the way of drowning, burning and putting to death. Acts 9:20. In the second year of his ministry, Leonard Keyser was apprehended at Scharding, in Bavaria, and condemned by the bishop of Passau and other priests and capitulars, to be burned on Friday before St. Lawrence day, in August of the same year. Having bound him on a cart, they took him to the fire, the priests going alongside, and speaking Latin to him, but he, on account of the people, answered them in German ; even as they had refused to speak to him in German before the court, which he had frequent- ly requested. When he came out into the field, and was approaching the fire, he, bound, as he was, leaned down at the side of the cart, and plucked a flower with his hand, saying to the judge, who rode on horseback along side of the cart : ' ' Lord judge, here I pluck a flower; if you can burn this flower and me, you have justly condemned me; but, on the other hand, if you cannot burn me and this flower in my hand, consider what you have done and repent." Thereupon the judge and the three executioners, threw an extraordinary quantity of wood into the fire, in order to burn him immediately 406 MARTYRS MIRROR. LEONHARD KF.YSER ON THE WAY TO EXECUTION. to ashes by the great fire. But when the wood was entirely burned up, his body was taken from the fire uninjured. Then the three executioners and their assistants built another great fire of wood, which when it was consumed, his body still remained un- injured, only his hair and his nails were somewhat burnt brown, and, the ashes having been re- moved from his body, the latter was found smooth and clear, and the flower in his hand, not withered, or burnt in the least, the executioners then cut his body into pieces, which they threw into a new fire. When the wood was burned up, the pieces lay un- consumed in the fire. Finally they took the pieces and threw them into the river Inn. This judge was so terrified by this occurrence that he resigned his office, and moved to another place. His chief ser- vant, who was with the judge, and saw and heard all this, came to us in Moravia, became our brother and lived and died piously. That it might not be forgotten our teachers have recorded this as it came from his own lips, and now cause it to be promul- gated and made known. ' ' Having been brought a prisoner to Scharding, he was taken to the fire by three executioners, bound cross-wise on a ladder, and thrust into the fire. When he called upon Christ Jesus the ropes fell from his body and were burned; and as he was still alive, he rolled out of the fire at one side. The ex- ecutioners instantly thrust him back into the fire, with hop-poles, that happened to be there, so that he rolled out on the other side. There the execu- tioners cut him alive into pieces, which they cast into the fire, without being able, however, to burn them, as I have read," etc. Concerning this, see also P. J. Twisck, Chron. , fol. 1020, col. 2. FURTHER OBSERVATION CONCERNING THE DEATH OF LEONHARD KEYSER. Seb. Frank, in his Chron. der Rom. -Kett. letter L., gives the following account of this matter : THOMAS HERMANN, AND SIXTY-SEVEN OTHERS, A. D. 1527. A. D. 1527, Thomas Hermann, a minister of the Gospel and word of God, was executed. Some persons had been apprehended at Kitzbuehl, and, through the tyranny of the authorities, had been brought to apostatize from the truth. The latter furthermore brought them into a public place before a great multitude of people, where the others reviled them shamefully, and said : ' 'Ah, how finely your teachers and pastors now give their lives for you !" John 10:11; 1 John 3:16. Then the beforemen- tioned Thomas Hermann made his way through MARTYRS MIRROR. 407 the people, stepped forth and boldly said: "It is the truth which I have taught you, and I will testify to it with my blood. " He was immediately appre- hended, tortured, sentenced to the fire, and burned. On his way to the place of execution, he composed and sang a hymn, which is still extant. They could not burn his heart; hence, they threw it into the lake which was near the place of execution. After him sixty-seven of his fellow-believers were executed in the same place. The judge of Kitzbuehl, who assisted in condemning and putting to death many of them, and who because of their faith, both before and after, called them heretics was afterwards suffered by God to come to such awful disgrace, that he was himself found to be a heretic, and justly regarded as such by all men; which nevertheless, occurred not at all on account of the faith, but because God permitted him to fall into such dis- grace, that he came to reproach and great infamy, also before the world. The vengeance of God also came upon the town- clerk of Kitzbuehl, who had likewise been instru- mental in this shedding of innocent blood, and had declared that he would not lay down his head in peace until he had helped to exterminate these people. For, as he was out riding in a sleigh in the town, and about to make a turn, the horse threw him against a wall, and an oak tree in the street, so that his brains were dashed out, and thus he did not lay down his head in peace, but came to a terrible end, as the brethren Hans Kitzbuehl and Christian Haring have testified concerning it. WEYNKEN, A WIDOW, DAUGHTER OF CLAES, OF MONICKENDAM, BURNT TO DEATH IN THE HAGUE, THE 20TH NOVEM- BER, A. D. 1527. On the 15th of November, 1527, Weynken, daughter of Claes, was brought prisoner from the castle of Woerden to the Hague, whither on the 17th day of the same month, came also the count of Hooghstraten, Governor in Holland. On the 1 8th, the aforesaid Weynken was arraigned before the governor and the full council of Holland. There a woman asked her : ' ' Have you well considered the things which my lords proposed to you?" Ans. "I abide by what I have said." Ques. "If you do not speak differently, and turn from your error, you will be subjected to an intolerable death." Ans. "If power is given you from above I am ready to suffer." John 19:11. Ques. ' ' Do you then, not fear death, which you have never tasted?" Ans. " This is true; but I shall never taste death, for Christ says : ' If a man keep my saying, he shall never see death.' (John 8:51.) The rich man tasted death, and shall taste it forever." (Luke 16:23.) Ques. "What do you hold concerning the sacra- ment?" Ans. "I hold your sacrament to be bread and flour, and if you hold it as God, I say that it is your devil." Ques. "What do you hold concerning the saints ?' ' Ans. " I know no other Mediator than Christ." (1 John 2:19.) Ques. " You must die, if you abide by this." Ans. " I am already dead." (Gal. 2:19.) Ques. "If you are dead, how can you speak?" Ans. "The spirit lives in me; the Lord is in me, and I am in him." (John 14:20.) Ques. ' ' Will you have a confessor, or not ?' ' Ans. "I have Christ, to him I confess; neverthe- less, if I have offended any, I would willingly ask them to forgive me." Ques. ' ' Who has taught you this opinion, and how did you come to it?" Ans. "The Lord, who calls all men to him; I am also one of his sheep; therefore I hear his voice." (John 10:27.) Ques. "Are you alone called?" Ans. "No; for the Lord calls to him all that are heavy laden." (Matt. 28: 11.) After many like words Weynken was led back to prison. During the two following days she was entreated and tempted by various persons, namely, by monks, priests, women, and her nearest friends. Among others, a woman came to her, prompted by sincerity, who commiserated her after this man- ner : ' ' Dear mother, can you not think what you please, and keep it to yourself? then you will not die." Weynken replied: "Dear sister, I am command- ed to speak, and am constrained to do so; hence I cannot remain silent about it. ' ' Worn. "Then, I am afraid, they will put you to death." Ans. ' ' Though they burn me to-morrow, or put me into a bag, I care not; as the Lord has or- dained it, so it must be, and not otherwise; I will adhere to the Lord." Worn. " If you have done nothing else I hope you will not die." "Ans. "As for me, it matters not; but when I come down from the hall, I cry bitterly, and it grieves me to see that these good men are all so blinded; I will pray the Lord for them." Two Dominican friars also came to her, the one as a confessor, and the other as an instructor. The latter showed her the crucifix, saying: "See, here is your Lord and your God. ' ' She answered : "This is not my God; the cross by which I have been redeemed, is a different one . This is a wooden god; throw him into the fire, and warm yourselves with him." The other asked her in the morning of the day when she was to die, whether she would not receive the sacrament, adding that he would willingly administer it to her. She said: "What God would you give me? one that is perishable, and is sold for a farthing?" And to the priest or monk, who rejoiced that he had read mass that day, she said that he had crucified God anew. He said : 408 MARTYRS MIRROR. "It appears to me that you have fallen unto er- ror ?' ' Weynken replied : "I cannot help it, my Lord and my God, to whom be eternal honor, praise, and thanksgiving (Rev. 4:11), has thus given it unto me. ' ' Ques. ' ' What do you hold concerning the holy oil?" Ans. "Oil is good for salad, or to oil your shoes with. ' ' 1 Tim .4:4. In the middle of the week she was brought before the Court, and when she came into the hall, the monk went up to her, and held the crucifix before her face, saying: "Do recant before sentence is passed." But Weynken turned from the crucifix, saying: "I adhere to my Lord and God; neither death nor life shall separate me from him." (Rom. 8:39.) As she stood before the judge, the monk whispered into her ear: "Fall down upon your knees, and ask the Lord for pardon. ' ' She replied : "Be still: did I not tell you, that you should not draw me from my Lord. ' ' The Dean of Naeldwijck, sub-commissary and inquisitor, read the sentence, in Latin, from a docu- ment, and repeating it in Dutch, said briefly, that she was found to be in error with regard to the sac- rament, and that she immovably adhered to it; hence he decided that she was a heretic, and deliv- ered Weynken to the secular arm, with the protest that he did not consent to her death. He then re- tired from the council, together with his two asso- ciate ecclesiastics. The chancellor immediately read, that she, as reported, had been found obstinate, which could not be passed by without punishment, and that she should be burnt to ashes, and all her property be confiscated. Then Weynken said: "Has all been done now? I beg you all, that if I have harmed or offended any, you will forgive me. ' ' The monk then said to her: "Now for once kiss your Lord and God. ' ' She answered: "This is not my Lord." As they were leaving the council chamber, the monk said to her that she should call upon our Lady to intercede for her. She replied: "Our Lady is well content in God." Monk : ' ' Call upon her. ' ' Weynken : ' ' We have Christ, who sitteth on the right hand of his Father; he prays for us." (Ro- mans 8:34.) On her way from the hall to the scaffold or place of execution, the monk said: "Behold for once your Lord, who died for you." Weynken: "This is not my Lord and my God; my Lord God is in me, and I in him." Monk: "Consider! will you condemn all these lambs, and are they all condemned?" Weynken: "Not all; judgment belongs unto God." (Heb. 10:30.) Monk: "Do you not fear the severe judgment of God?" Weynken : ' ' God comes not to condemn sinners, but to give them peace." (Luke 9:56.) Monk: "Do you not fear the sentence which you must suffer in the fire?" Weynken: "No, for I know how I stand with my Lord." On the scaffold there stood one who said to Weynken: "Mother, turn to the people, and ask them to forgive you, if you have offended any." This she did. Then she assisted the executioner to put the powder into her bosom. Here the monk again tempted her with the cross; but she pushed it away with her hand, turned around, and said : "How you tempt me? My Lord and my God is above. ' ' She then went gladly, as though she were going to a marriage; and her face did not once be- token fear of the fire. The monk said: "Will you not always and firmly adhere to God?" Weynken said: "Yes, indeed." Monk: "Now you will have to go into the fire; do recant." Weynken: "I am well content; the Lord's will must be done. ' ' Monk: "This is not the will of the Lord; the will of God is your sanctification." The executioner said: "Mother, cleave to God and do not suffer yourself to be drawn away from him." In the meantime this pious heroine went alone undauntedly to the bench, and stationed herself at the stake at which she was to be burned, saying: "Is the bench firm; will I not fall?" The executioner then made ready the ropes with which he was to strangle her. The woman took off her neckerchief or veil, and put the strap around her neck. Then the monk exclaimed : ' ' Mother Weynken, will you gladly die as a Christian ?" Ans. "Yes, I will." Ques. "Do you renounce all heresy?" Ans. "I do." Monk: "This is well. Are you also sorry that you have erred ? ' ' Ans. "I formerly did err indeed, and for that I am sorry; this however is no error, but the true way, and I adhere to God." When she had said this, the executioner began to strangle her, which when she felt it, she cast down her eyes and closed them, as though she had fallen into a sleep, and gave up the ghost, on the twenti- eth day of November, A. D. 1527. JOHN WALEN, WITH TWO OF HIS FELLOW BRETH- REN, A. D. 1527. In the year 1527, there was also a faithful brother (Rev. 2:10), named John Walen, residing in Wa- terlandt, on Crommenies Dijck, and with him two of his fellow brethren. These three were together brought prisoners, for the testimony of Jesus (Rev- elations 2:13; 20:4), by the blood-thirsty papists, to Haarlem, and after a little while they were sent from there to Gravenhage, where they were exam- ined very severely; yet, through the power of the Most High (Eph. 6:10; Acts 1:8), with which they MARTYRS MIRROR. 409 were endued, they patiently endured it; thus val- iantly overcoming by faith all their inquisitors and tormenters, together with the world and all visible things, i John 5:4. On this account the rulers of darkness (Eph. 6:12), at said place sentenced them to the following inhuman and tyrannous death: They were chained to stakes, and a fire built around them, and thus they were slowly roasted, until the marrow was seen to trickle down from their thigh- bones; thus being burned and roasted till death came to their relief. After their death the garments on the upper part of their bodies were taken off piece by piece, the color of the cloth still being rec- ognizable. And as they suffered all this for the name of Jesus and the word of God, and not on account of any misdeed committed, but only in order to testify to and confess the firm foundation of the truth before this false and adulterous genera- tion, the Son of God shall hereafter, when coming in his glory, not be ashamed of them, but confess them before his Father and his chosen angels, and crown them with everlasting glory in heaven. Rev- elations 20:4; 1 Pet. 4:14,15; Mark 12:39; Luke 9:26; 2 Tim. 4:8. LEONHARD SCHOENER, A. D. 1528 ; AND AFTER HIM ABOUT SEVENTY OTHERS. In the year 1528, Leonhard Schoener of Becklas- burg was apprehended. He was a minister of God, and was well versed in the holy Scriptures, and also in the Latin language. He faithfully taught the true baptism of Christ and his apostles, the true Lord's Supper, and the articles of the Christian faith ; yea, the word of God. He also testified against infant baptism, the abominable sacrament, and other abom- inations of antichrist. He had originally been a barefoot friar for about six years, but beholding the impurity, wantonness, hypocrisy (Matt. 7:15), and viciousness of the monks and priests, and judg- ing their lives by the word of God, he left the mon- astery at Judenburg, in Austria, and went to Nuren- berg, learned the tailor's trade, and then traveling about as journeyman tailor, he came to Nulasberg, in Austria. There he heard of Balthasar Heubmer and his baptism, and learned that a number of the same faith formed a little society at Veyen. He sought them out, came to them, heard them, and, led thither by Oswald, was baptized. After this he went to Steyen to work at his trade; where he taught and baptized, having been elected teacher by them ; and thus teaching and baptizing, he pro- ceeded through Bavaria, as far as Rothenburg, in the valley of the Inn ; where he was apprehended for his faith, disputed much with his opposers, and was examined. Previous to this he proposed : that, if they regarded his faith and doctrine as wrong and heretical, they should produce learned persons, doctors, monks and priests, to dispute with him con- cerning the matter. Should he, in disputing on true scriptural grounds, be found to be in the wrong, they should punish him as unrighteous; and for still further confirmation of the truth, he offered, in order to confirm his assertion and his writings, that, if any of the learned could convince him with the truth of the word of God, that his doctrine was not con- formable to the holy Scriptures, he should, as hav- ing been vanquished be severed limb from limb by the executioner, and, when deprived of all his limbs, have the ribs torn out of his body, until he should be dead. But if he should not be able to obtain a hearing and disputation, and they should judge and put him to death unheard, he asked all the witnesses of his death, and all those standing by, that they would be his witnesses before God, in His judgment at the last day. But by virtue of the mandate of the Emperor, and the edict of the King of Hungary and Bohemia, he was condemned, delivered to the executioner, beheaded, and burnt to ashes, on the fourteenth day of January of said year, at Rothen- burg, for the testimony of Christ, from which he would not depart. After the death of this Leon- hard, about seventy persons bore witness with their blood in the same place. Leonhard Schoener, among others, left the following admonition for the consolation of all those who suffer for the name of Christ : "We beseech thee, O eternal God, incline thy gracious ear to us, Lord Sabaoth, thou Prince of hosts, hear our complaint; for great distress and affliction prevails, and pride has entered into thy heritage. And with it many supposed Christians have joined, and thus set up the abomination of desolation. Matt. 24:15. They rage, and destroy the sanctuary of the Christians. They have tram- pled it under foot, and the abomination of desola- tion is worshiped as God. 2 Thess. 2 : 4. They have destroyed thy holy city, overthrown thy holy altar, and killed the servants in it, wherever they could apprehend them. And now that we remain as a little flock (Luke 12:32), they have driven us with reproach and disgrace into every country. We are scattered like sheep that have no shepherd. We have to abandon house and home, and are as the night ravens, which lodge in the rocks. Our cham- bers are in caves and cliffs, and snares are laid for us as for the birds of the air. We go about in for- ests, and are hunted with dogs. We are led captive and bound as dumb lambs which do not open their mouth. Acts 8:32. We are proclaimed rebels and heretics. We are led as sheep to the slaughter. Many sit in distress and bonds, and their bodies have perished. Some have been overcome by the severe sufferings, and died without any guilt. Here is the patience of the saints on earth: and thus must we be proved by suffering. Rev. 13:10. The be- lievers have here been hanged on trees, strangled, cut in pieces, drowned secretly and openly ; not only men, but also women and maidens have testi- fied here to the faith that Jesus Christ is the truth and the only way to eternal life. John 14:6. Still the world is not at rest, but rages like a madman, and forges lies against us. They cease not to burn and kill. They make the world too small for us. O Lord how long wilt thou be silent with regard to this? How long wilt thou not judge the blood of thy saints? Rev. 6:10. Let it ascend before thy throne. How precious in thy sight is the blood of thy saints. Therefore we have in all our distresses 41 MARTYRS MIRROR. a comforting confidence in thee alone, and in no other; neither have we consolation, rest or peace in the earth. But he that hopes in thee shall never be confounded. O Lord., there is no sorrow so great that it can separate us from thee ; hence we call upon thee without ceasing, through Christ thy Son, our Lord, whom thou, out of pure grace, hast given us for our consolation, and who has prepared and made known to us the narrow path and the way unto eternal life. Matt. 7:14. Eternal glory, tri- umph, honor and praise be unto thee now and in all eternity, and thy righteousness abide forever. All nations bless thy holy name, through Christ, the coming righteous Judge of the whole world, Amen. Acts 17:31. HANS SCHL.EFFER AND LEONHARD FRICK, IN THE YEAR 1528. In the year 1528, Brother Hans Schlaeffer, for- merly a Roman priest, but afterwards a teacher of the word and Gospel of Christ, a highly gifted man, was apprehended at Schwartz, in the valley of the Inn, and with him Brother Leonhard Frick. They tried him greatly with many severe tortures, and disputed with him, through the priests, about infant baptism ; but he, orally as well as in writing, showed them his defense, as it is commanded, and as it will be found, throughout the entire New Testament, namely: That the word of God must first be taught, and that only those who hear, understand, believe, and receive it, are to be baptized. This is the true Christian baptism, and no anabaptism. The Lord has nowhere commanded to baptize infants; they are already the Lord's, and as long as they are in their innocence and simplicity, they are not to be condemned at all. They also asked him, in what the foundation of these anabaptistic sects did prop- erly consist. To this he replied: "Our faith, prac- tice, and baptizing is founded on nothing else than the command of Christ: 'Go ye into all the world, and preach the Gospel to every creature. He that believeth and is baptized shall be saved' (Mark 16:16; Matt. 28 : 19); and many other Scriptures." They also asked what design lay concealed under this anabaptism, since they had thus exhorted them to raise a new uproar and sedition. But he replied that it had never entered his heart, to make an up- roar; neither had he ever approved of it in others; yea, he had fled from a house in which they lived in contention; which he could prove by all with whom he had ever lived. And there is no other de- sign concealed under it, than to amend the life, and to forsake the vicious ways of the world ; so that in the doctrine which he teaches, this is not the least commandment, that we are in duty bound to be subject to the authorities in all good things; how, then, should he raise and purpose uproar and se- dition? They also desired to know of him, who were the true authors and principalsjof these heretical and chief sects, as they falsely call them. He told them that he knew of no other principal of his faith, than the Son of God, Jesus Christ, who is the true Cap- tain of the faith. Heb. 12:2. But as regards that they are called heretics and seditious sects, he re- ferred them to the complaints of the Jews against Christ before Pilate, and the complaints against the apostle Paul, before Felix the Governor. Matthew 27 : 1 ; Acts 24 : 2. He was likewise asked what had caused and in- duced him to forsake his office as priest. Concern- ing this he told them, that he had done it for con- science' sake, because he knew that he was in the place of a prophet, and believed that God had sent him. They would also know of him, who had told him to go into Germany, to plant the evil seed of Ana- baptism. He told them, that no one had ordered him thither; but that, since he had no abiding place as yet, and had to go about in misery, he came there to one of his friends, with whom he staid, and thence came to Schwatz, where he was appre- hended, according to and for the will of God. As to the evil seed of which they spake, he knew noth- ing at all; he intended nothing evil, but much rather the pure divine truth . After this and other things, when he had been in prison for some time, and could not be moved, he and his fellow-prisoner and brother were condemned to death, and executed with the sword at Schwatz, thus testifying with their blood to the divine truth . He left the following admonitory thanksgiving to his brethren in Christ: "O God, I beseech thy grace; do not impute to me my sins, since Christ atoned for them before I was born. Rom. 5:10. I was thine enemy, and thou hast loved and graciously accepted me, and given for my redemption the innocent blood of thy beloved Son (1 Pet. 1 : 19), though I still experience in me much molestation from remaining sin, which rises in my flesh. For when I would do good, evil is present with me. Rom. 7:21. For this cause I am sorrowful, and may well sigh and exclaim with the apostle Paul: O wretched man that I am ! who shall deliver me from the body of this death ? Romans 7 : 24. And I must reply to myself and say: But thanks be to God, which giveth me the victory through Christ. Thou art my comfort; for if I thus believe with the heart, I can not be con- demned. The spirit is willing and ready, but the flesh is weak, so that it cannot fulfill the law of God, until Christ strengthens us with his Spirit. Where human laws reign on earth, there the distressed minds are seduced; yea, where Christ Jesus is not the sole Ruler, that which he does not build, is always torn and broken; and no building can stand, which he does not uphold. Though the world highly esteems other things, they are contemned before God; and hence we all pray together, young and old, great and small, that thou, O God, wouldst have compassion upon us, and send us poor chil- dren faithful shepherds and stewards of thy gifts (Matt. 9:38), that all human doctrine may be rooted out; for it is time to truly repent and forsake evil; for the severe judgment of God is at hand. Mark 1:15. Hence let us take our refuge to the chastise- ment of our Father, and submit ourselves in obedi- ence, that he may chastise us as his children. The MARTYRS MIRROR. 411 world is blinded, does not know the Christian life, abominates it, flees the cross, and thinks it is enough, if they can talk finely of the Christian life, but do little in deed. "But, my brethren, he that would be a true Christian, must put on Christ (Rom. 13:14), and resemble him in his humble form while on earth, and be of good cheer in everything which happens to him in this world. No external semblance of lov- ing Christ, and of suffering for his name, avails here; we must not be ashamed of him. who first loved us (1 John 4: 19), and gave himself for us to an ignominous death. It is in truth not otherwise, than that judgment must first begin at the house of God. 1 Pet. 4: 17. Thus the Holy Scripture is now fulfilled, so that the punishment with which the world is to be visited, is ready and at hand; hence no one ought to be negligent; for the sword is drawn, the bow is bent, the arrow laid upon it, and aim is taken. By this I do not mean that we are to seek any other refuge, than to accept the chastisement of the Father, as has been said above; by which he refines us for that whereunto he has sealed us, that we may be assured of the eternal and imperishable kingdom with him, and forever to possess it with him in life everlasting; to this may God strengthen us all. Amen." would here bring his gift to the altar, and remem- bers that his brother has aught against him, must leave his gift at the altar, and first go and be recon- ciled to his brother, and then come and offer his gift. Matt. 5 : 23, 24. Therefore, I beseech thee, O God, graciously to forgive those who put me to death. I commend my spirit and soul into thy hand, O God; deliver me out of all my distresses, i and never turn away from me; deprive my flesh of all its power, that I may overcome and be victorious in thee. Amen." Rev. 2:11. LEOPOLD SCHNEIDER, A. D. 1528. This Leopold Schneider was beheaded as a pious witness of the suffering of Christ, for the truth, at Augsburg, A. D. 1528. He left the following ad- monition for the comfort and instruction of others: "My God, I will praise thee in my last hour, thee who art high above in heaven, I will praise thee with heart and mouth, for thou art worthy of it; strengthen my faith (Luke 17:5), now that I must go on this pilgrimage of suffering; remember me in mercy in this severe conflict. I commend my spirit into thy hands (Luke 23:46); in thee I rejoice. Christ, help me to stand in my sufferings. Heavenly Father, forgive them, for they know not what they do. Because I cannot forsake thy word, I am hated, and they seek to separate my body from the soul. Therefore I call upon thee, O God, for gracious help; I trust in thee, for I have no other comforter. That which is so clearly written, Mark 16: 16: ' He that believeth and is baptized shall be saved,' can certainly not be contradicted by any one ; hence it is to be heeded. O ye blind, why are you troubled and grieved because the command of Christ is ob- served? acquaint yourselves with the holy Script- ures, and you will find what Christ the Son of God has commanded us to do. I beseech you all, be- loved brethren and sisters, that you would firmly trust in God, and let not my bitter death grieve you; for God will richly reward it; we must once take our leave of this vale of sorrow. The Scripture clearly declares, that he who would have laughing and joy here, shall hereafter mourn and weep. Luke 6 : 25; we must suffer here with patience; the Lord grant that it be done innocently. . He that EIGHTEEN PERSONS BURNED AT SALZBURG, IN THE YEAR 1528. These eighteen persons, besides many others, were kindled with zeal in the fear of God, and had turned to God from the world and its idolatry, and been baptized upon faith in Christ, entering upon obedience towards his holy Gospel. This the ad- versaries could not endure ; these eighteen were therefore apprehended, and finally,, as they, under many tortures, piously adhered to their faith, were all sentenced to the fire, and burned, on the same day, at Salzburg, about the year 1528. They left the following as a memorial: "O God of heaven, watch over thy sheep; who are such a little flock, that they may not depart from thee, or be led astray. Keep them under thy protection, and deliver them from this lamentable distress; for the beast pursues them even unto death, which they must suffer, for they are thrown into severe prisons, where they, in the death of the dungeon, sing praises unto the Lord, and magnify him with heart and mouth. Acts 16 : 25. O Lord, have compassion therefore, and let this our com- plaint come before thee. Come quickly, and help us poor children, and sustain us in thy will. They would drive us from thee, and they beset us very hard with their great power and pomp. O God, grant us thy divine power; we have no other Lord in heaven and earth, than thee. 1 Cor. 8 : 6. Grant us what we desire of thee. The Lord Christ sends out his messengers, and through them offers us his heavenly kingdom, which is derided by the world: but we have accepted the Lord's kingdom and his grace with great joy and satisfaction; therefore the priests roar and rage against us, and terribly hate us. They have greatly hid the truth for more than five hundred years, and seduced the multitude of men with false doctrine: they trample the word of God under their feet, and it is despised by them. O Lord, grant that they may amend their steps and do thy will. And is that which has been witnessed at Salzburg not a lamentable matter ; namely, that eighteen persons were burned together on the same day, only for the doctrine of Christ, whom they con- fessed to be the only Lord? They would not honor the image, nor worship the beast. They would not receive their words, nor the mark of antichrist into their hand or on their forehead. Therefore they could neither buy nor sell in the land; but they ad- hered to Christ, and received his mark, and their 412 MARTYRS MIRROR. names are written in the book of life (Ps. 69 : 28) ; as Christian soldiers they, through grace, obtained the crown." 2 Tim. 4 : 8. Thus they were burned with fire, and are now awaiting everlasting joy. WOLFGANG ULMAN, A. D. 1 528. Wolfgang Ulman, a celebrated and excellent man in matters of faith, after maintaining and practicing the faith for some time, was burned, together with his brother and ten other persons, all steadfastly testifying to their faith with death, at Walzen, about the year 1528. HANS PRETLE, A. D. 1528. Subsequently also Hans Pretle, who had been a preacher, but had afterwards become a minister of the church of Christ, having exercised his ministry for a time, and pointed many to the knowledge of the Gospel, was burned for the testimony of Jesus Christ. Rev. 6 : 9. LITTLE HANS OF STOTZINGEN, A. D. 1528. Little Hans of Stotzingen, having been in prison for a time, for the evangelical truth, at Zabern, Al- sace, was finally condemned to death, about the year 1528. On his way to the place of execution, he addressed the following admonition to the people, and was then beheaded with the sword. ' ' In our extremity we now begin to cry unto our God, to deliver us from all our distress, that our hearts may offer up to him a pure sacrifice accept- able in his sight. Rom. 12 ; 1. The sacrifice which I mean is my whole body, life, skin and bones, and also wife and children. We are willing to offer up all our members, love impelling and constraining us. Pharaoh would fain prevent and alter this; but we care not for it, and have not the least desire to desist from it, but to bring the offering before the Lord, and to press our way through with his assist- ance (Matt. 11:12); he will aid and succor us. Come hither, beloved brethren, let us valiantly take hold of the matter: We are now members of Jesus Christ (Rom. 12:4, 5); he is our Captain (Ephe- sians 1 : 22) ; he has prepared a glorious crown, with which he will crown those who shall persevere unto the end. Matt. 10:12. Be of good courage and undaunted, thou worm Jacob. Isa. 41 : 14. The Red Sea shall stand open; if Pharaoh will pursue thee, he will perish in it. Thou little flock, be not afraid, for it is but a little while here, and our flesh is of no consequence. But in the city which God has prepared us in the everlasting kingdom, we shall be as the angels of God. Heb. 11 : 10: Mat- thew 22:30. Who can estimate their value? This God has promised us; yea, through his child Jesus Christ he promises us much comfort and joy, and everlasting rest, if we continue steadfast in him. But we must also drink the cup of suffering, and suffer with his Son Christ Jesus (Matt. 20 : 23), and he will deliver and well succor us. Though the heathen slay us, he will not forsake us, but break their power in pieces, snatch us out of their hand, and through grace gloriously crown us. God is the Lord who can protect. He is also our shield (Gene- sis 15:1), since we have him for a Father, who is so good and gracious; that though men drive us away from them, yet will we always adhere to him . His great power is over us, and he does not suffer them to faint, who keep his covenant ; therefore, though we be defamed and accused, rejoice over it in your hearts. Have confidence in God, and he shall help you. Therefore fear neither pain nor death . I give praise and thanks to my God, that I have become a sacrifice. I have long longed for it, for to die is gain for me. Phil. 1:21. God, let me partake of the sacrifice of thy Son Jesus Christ. Amen." Heb. 9: 14. Thus he offered his neck, and was beheaded for the testimony of Jesus Christ. Acts 1:8. THOMAS, BALTHASAR, AND DOMINICUS, A. D. 1 528. In the same year 1528, Thomas and Balthasar, both ministers of the Gospel, and with them one Dominicus, were apprehended, condemned to death, and burned, suffering it very steadfastly, for the faith and the divine truth, in the city of Bruenn, in Moravia. But before they were apprehended, they advised the council, that they should take care and not shed innocent blood, for God would not let it go unpunished. Jer. 7:6. One of the council, named Thomas Pelzer arose and did as though he were washing his hands, saying: "Thus shall I wash my hands in their blood, and think to do God service." John 16:2. But a few days after the judgment of God came upon him. He was found dead in his bed, beside his wife; and thus by his sudden death, was not permitted, to see the death of these pious persons, which struck terror into the hearts of many. Brother Bastelwart well knew this Thomas Pelzer, who died so suddenly; and also Brother Andrew Gauper was acquainted with the circumstance. HANS FEIERER, WITH FIVE BRETHREN AND THREE SISTERS, A. D. 1528. About this time also Hans' Feierer, a minister of the word, and five of his brethren or fellow believers were condemned and burned for the faith and divine truth, at Munich in Bavaria; there three sisters, wives of three of them, were drowned, and boldly, cheerfully, and gladly surrendered their lives, being willing much rather to lose this temporal life, than to desist from what God had given them to know. They gave up a miserable life, in due time to find another (Matt. 10:39; 24:13; Rev. 2:10), with Christ, and with Abraham, Isaac, and Jacob, and all the saints and pious, in the kingdom of God, which is promised to all those who endure to the end. MARTYRS MIRROR. 413 THREE BRETHREN AND TWO SISTERS, A. D. 1528. A. D. 1528, Three brethren and two sisters were put in prison at Znaym, in Moravia. There was a Judge at Znaym, called Sir Louis, who greatly hated the brethren, as was manifest in the imprison- ment of these brethren and sisters. With stern words he asked the council what they intended to do with the Anabaptist heretics, since they had a royal command and mandate, and yet did not have them executed. He said he would himself go to the king, and inform him of their disobedience; but if they would have them executed, he would draw the wood to burn them, with his own horses. There- upon the council answered and said: " Dear Sir Louis, we will commend them to thee; do with them as you please; it is committed to you. Then he had the wood drawn with his own wagon, and caused the three brethren and two sisters to be burned, who were thus speedily executed, paying unto God, who permitted this true burnt offering, the vow made in baptism, and fighting unto death for the divine truth confessed. This Louis, actuated by the hatred and envy of the old serpent, was not yet satisfied with the blood of the pious and innocent sheep of the Lord, and had to fill up the measure of his judgment. He commanded money to be given to those who should tell him where the brethren assembled. A house having been pointed out to him, he took baliffs and watchmen, and went with them to the place. There Judge Louis stepped unawares into an opening be- fore the house, used for letting down wine, and sprained his foot. He fell down and cried piteously that they should lift him up, and let the rascals go. The brethren heard the noise, and escaped from the house. After this Louis took sick unto death, and as he lay there in his agony and severe sickness, he suddenly began to exclaim : " O the Baptists, the Baptists!" He spoke nothing else, but repeated this cry innumerable times. Finally he roared like an ox, and like a wild beast and bit his own tongue, that foam and blood ran out of his mouth, so that his wife and children could not stay with him; only his servant woman, who was attached to him, re- mained with him until he was strangled in his own blood. This servant woman related the circumstan- ces to Brother Bastelwart, who was a minister. All his kindred do not like to have it spoken of; and it was a common saying among the people that he had shed innocent blood. Prov. 6:17; Jer. 7:6; 22:3. And thus God has often (more than is shown in this book, or can be related) checked the wicked with like examples, that thereby his work might make the greater progress among his people, to his praise, and to the salvation of many who seek that which is right, and the amendment of life; for if God had not always sustained his work, the enemy would in the course of time, have extinguished it, and not have left one spark or germ of truth re- main; but this God does not permit him to do. mark. They were condemned for their faith, and taken in bonds out of the city, to the place of exe- cution; but they were glad and of good cheer, and said: "This day we will suffer in this place for the word of God, and offer to him our sacrifice." Rom. 12:1; 2 Tim. 4:6. They also earnestly ad- monished the lords of Brack, that they should know that they rendered themselves guilty of inno- cent blood. A ring having been formed, they all knelt down (Acts 7:60; 20:36), and earnestly prayed to God; that they might now finish this their evening sacrifice. They then arose and sub- mitted to the sword . The executioner was sad ; for he did not like to do it. The youngest of them all entreated his brethren, that, since he felt of good cheer and bold, they should let him suffer the first pain; he then kissed them, and said: "God bless you, my beloved brethren; to-day we shall all be together in Paradise." Acts 23: 43. Thus these nine brethren were beheaded in a green field; they were so undaunted that it was astonishing to behold it. They knelt down; and thus poured out their blood through the smiting of the sword. The three sisters were drowned ; they would in no wise depart from God and his truth. The youngest one laughed at the water; which was seen by many a one there. Some held that the devil had hardened them; but others were moved in their hearts, so that they con- fessed that God must have given this, since other- wise it could not be possible. Thus they valiantly testified to the holy and divine truth . NINE BRETHREN AND THREE SISTERS, A. D. 1528. In this year 1528, nine brethren and three sisters were apprehended at Brack, on the Mur, in Steyer- VILGARD AND CASPAR OF SCHOENECK, ABOUT THE YEAR 1528. These two were beheaded for the truth, at Ries, in the Fluchtthal, near Brixen, and thus died as faithful witnesses of Christ, leaving the following admoni- tion to their brethren : ' ' Hearken, all of you, and take to heart, that God will visit all sinners great and small, who now despise him and revile his name, and do not con- sider their sinful life. God shall speedily awaken, and deliver his children. If we consider the doctrine of the prophets, we see that this is the last time, and in this time God calls upon all men that they should turn unto him (Is. 45:22), live according to his will, and keep his commandments; and that if they do this, his wrath shall cease, and he will be their God and Father; for God, because of his great goodness, is longsuffering in his judgment; there- fore beware of sin, and do not follow the devil; but free yourselves from unrighteousness, and your God will not forsake you in this last hour; for God is rich and gracious, and with him there is much grace; he willingly forgives the sinner who will forsake his sins, who believes in Christ, and calls upon his name; to such he will not only, through grace re- mit his sins, but also freely give him the eternal re- ward. Heed well these things, O ! all of you who belong to the Church of Jesus Christ, and have be- come children of God. Praise God with shouting, young and old, great and small; you who have be- lieved his word, love God as his dear children, and 414 MARTYRS MIRROR. walk before him with pure hearts, and you shall never be forsaken, but he will ever preserve you. O God, who art rich in grace, keep us thy children, that we may hold to thee, and that those who have come to thee, may not be confounded; lead them diligently with thy right hand into the promised land, the eternal heavenly kingdom. O God, honor be unto thee in thy high throne, who hast given us Christ thy Son, and imparted divine grace to us, by which we now confess thee with heart and mouth, and are not ashamed to call them our brethren who call upon thee in truth as their Father. Praised be thy holy name, Amen." Note. — Sebastian Franck relates that the Ana- baptists in the beginning increased by many thou- sands, so that the world feared that they would cause an uproar; but of this, as I hear, he writes, they were found innocent and, were persecuted with great tyranny; first especially in popedom. They were forcibly imprisoned, and tormented with the sword, fire, water, and manifold imprisonments, so that within a few years very many were put to death, Some compute the number of those put to death far more than two thousand. They were put to death in many places; at Ensisheim alone about six hun- dred were slain, all of whom patiently and steadfastly suffered as martyrs. Compare the account of Seb. Franck, Chron, fol. 55, 109, with the old Offcr-boeck, lib. 1. Leonlu, lib. 7; also Chron. van den Ondergang,p. 1025. SIX PERSONS AT BASEL, A. D. 1 529. In the year 1529, those of Basel imprisoned nine of those who were baptized according to the com- mand of Christ; six* of whom, as they write, were banished. They further write, that at Bomburg, a castle in the dominion of Basel, some of the chief Anabaptists were imprisoned by one Bartholomew Sincken who was castellan there. However, what they ultimately did with them, the record does not state. Compare this with the account in the preface to the Offer-boeck der Doopsgesinde, of the year 1615, letter Y, p. 2. HANS LANGMANTEL WITH HIS MAN-SERVANT AND MAID-SERVANT, A. D. 1529. Hans Langmantel, a wealthy citizen and of noble descent, during the re-establishment of the churches in Germany, received with his man-servant and maid-servant the truth of the Gospel, and, kindled with zeal, they believed the truth, forsook their sin- ful life, and were baptized upon their faith in Christ Jesus, for the remission and forgiveness of their sins; on which account all three were imprisoned, and, after enduring many assaults and torments, they were finally put to death for their faith, which they constantly confessed. Hans Langmantel and his man-servant were beheaded with the sword, * After many disputations three of the nine apostatized; the rest remaining steadfast, were banished. while the maid-servant was drowned in the water. When they were still in severe confinement they sent the following, as a thank offering and prayer to God, which they made use of in prison, to their brethren, for consolation, admonition, and as a me- morial, about A. D. 1529. "O God, our heavenly Father, come with the power of thy Holy Spirit, that thou mayest rejoice our mind, heart and soul ; give all three of us a manful heart, that in this anguish we fight and over- come. Rev. 2 : 7. Hold us with thy right hand, for thou art our strength; fight the battle for us (Ex. 14 : 14), and watch over us in distress, that we may stand in the conflict, and not go back when it is at its height. Therefore, O Lord, keep watch over us, and take care of us in this extremity, now that the wicked rise up against thy word, and would drive us from it. O God, preserve us in thy keeping, that we may not faint and abandon thy word. Let us enjoy the faithfulness which thou hast shown us through thy Son Jesus Christ; and in order that we may always earnestly contemplate this, send us thy Holy Spirit, and kindle in us the fire of thy divine love; lead us, thou who didst teach it in deed, that we may also exercise ourselves therein, and observe and practice it as thy dear children, that this gift may come upon us, and that, even as we are called, we may by it order our lives in this thy truth, maintain peace and unity, and love one another in truth with a pure heart. To this end, O God, let the light of thy divine glory illuminate us, that we may walk in it. O Lord, keep us in it as thy dear children, and let us never became obscured by the abominable darkness of this world, which has gained the upper hand with all unfaithfulness, and which will be followed by death. But thou, our Father, dost love equity. In thee there is no darkness (1 John 1:5); but the world is hardened with it. But thou art the eternal light, which penetrates the darkness; that we may no longer be children of the night, but children of the day. Watch over us with thy Holy Spirit, and teach us thus to go on in this light with delight and joy according to thy divine nature. "O God, we beseech thee for one thing more: Send us to this end thy Holy Spirit, endue us with his power, renew our hearts, and make us strong in thee, that we may obediently hear thee in thy obe- dience, and praise thy name. When this world rises, and opposes thy words, so that our soul sighs to thee in all severe distresses by which they seek to tear us away, then, O Lord, grant us to look to thee for aid, and help us to overcome. Grant, Lord, that we may not stain ourselves by any sin or guilt, and take from our flesh the fear by which they would draw us away, and stop us in this work; that, when they shall lead us to death, we may not waver in the conflict, but may go to meet thee with all the pious in the true, adorned wedding garment, at the marriage feast, prepared for thy Son, when he shall receive his bride with everlasting joy and delight. Lord, assist us in every anguish and dis- tress, and in the pain of death ; give us the heavenly bread ; send us thy Comforter, for God is the Com- forter of the miserable. He makes the poor rich, MARTYRS MIRROR. 415 and strengthens the feeble; he can refresh the weary and give strength to the faint, that they may come to thee. Through thee they overcome, who have now entered the conflict, to fight for the truth. In Christ, thy Son, help us to win the field on this earth, yea, in him alone. Be thou alone our Helper, protect us with thy sword, that we may together, as thy heroes, obtain the crown, and be forever with thee. Amen." GEORGE BLAUROCK, AND HANS VAN DER REVE, A. D. 1529. About this time, George, of the house of Jacob, called Blaurock, having for about two or three years, in Switzerland, but particularly in the earl- dom of Tyrol, whither he had gone, spread and pro- claimed the doctrine of the truth, that he might put his talent to use (Matt. 25 : 15), and by his zeal for the house of God be a means of salvation, was appre- hended with his companions, at Gusodaum, con- demned for the faith, and burnt alive not far from Clausen, for these articles, namely: That he had forsaken his office as priest, which he had formerly exercised in popery; that he disregarded infant bap- tism, and taught people a new baptism ; that he rejected the mass; that he likewise rejected the con- fession of the priests as founded by them, and that the mother of Christ is not to be invoked or wor- shiped . For these reasons he was executed, and laid down his life, as behooves a soldier and hero of the faith. On the place of execution he earnestly spoke to the people, and pointed them to the Scriptures. The love of the truth having begun to burn among the nations, and the fire of God having thus started, many were put to death for the testimony of the truth, in the earldom of Tyrol, especially in the following places : In the Gusodein district: at Clau- sen, Brixen, Stertzing, Balzen, Neumark, Katren, Terlen, Gundersweg ; in the valley of the Inn ; at Imst, Petersberg, Stejen in the Spruckthal, Schwatz, Rattenburg, Kufstein and Kitzbuehl. In these places a great multitude of believers constantly testified with their blood to the truth, through fire, water and the sword. Thus the people of God, as well as the great persecution increased daily. Jacob Huter became one of the overseers and teachers in the earldom of Tyrol, and not long after, with his peo- ple, united with the church which was in Moravia. After Jacob Huter removed with his people from the earldom to Moravia, partly compelled by great per- secution, the tyranny in the earldom of Tyrol became daily more vehement; so that the pious had but few places where they could remain and many of them were apprehended, and put to death in various ways, for the faith. To this end the priests violently and furiously proclaimed from the pulpit, that care should be taken, to ferret them out, and to destroy them with fire and sword. Much money was also repeatedly offered and promised to those who should inform against them ; by means of which they were several times betrayed. They were sought in every way, in forests and in houses, wherever their pres- ence was suspected ; in every place, also in closed gardens, which had to be opened, or they would be broken open, and searched. There was a Judas, called Prabeiger, who made use of his subtle arti- fice, thinking to obtain a large reward. He went to the authorities, and betrayed them all, bringing with him bailiffs and children of Pilate, with swords, spears, and staves, and went before them, just as Judas the traitor did, Matt. 26:47. They caught a great number, and dispersed the rest. Not long after, when they again assembled, another Iscariot, called George Frueder, manifested himself. He went to the priests, saying that if they would pay him, he would go, and none of the. brethren should be able to conceal himself from him. Then the priests, the generation of the scribes and Pharisees, gave him money and good wages, and also a letter. This rogue then went out, assumed the form and sem- blence of an angel, and visited now and then such as he suspected of having knowledge of this matter. He inquired everywhere in the Pusterthal, where the brethren were, and how he could find them, desiring assistance to this end. With much weeping the rogue made this request, pretending that he could not rest until he were with them. Thus he deceived them, so that he finally came to them. He appeared before them very sad, humble and tender. As one who seeks to repent and to amend his way. He then very suddenly said : ' ' My brethren, grant me this, and wait a little while, and I will go home and fetch my wife and child. ' ' Many thoughts came to the minister and he said to him : "If you are false of heart, and your intention evil, God will cer- tainly find you, and you shall speedily bring down his judgment upon you." But he said: "O no, God preserve me from that ; come with me into my house." Thus he went away, and hastened to the judge, the magistrate, and the priests, who came with force, with swords and sticks, and appre- hended the brethren and sisters. Several other villians of this class manifested them- selves, especially one whose name was Peter Lantz, and one named Pranger. Some went about by night with much craftiness, acted in the same manner, and went to places and houses where they expected to find of these people; but God gave them the recompense which they deserved, so that they might have wished that they had never been born. Besides the abovementioned George Blaurock, there was also one Hans van der Reve; both of whom belonged to the number of those who sincerely received the truth of the holy Gospel, and helped found and build the Christian church, in the time when the truth had long been obscured in popery and by other errors. And when they had thus for a time faithfully exercised their ministry, edified and instructed many, and put their talent effectually to usury (Matt. 25 : 15), they were finally appre- hended by the envious children of Cain, and burned at Clausen, in Etzlandt, A. D. 1529. And in order to show that In all this they rejoiced in God, and also sought to console and strengthen their brethren, they left them the following me- morial. 416 MARTYRS MIRROR. ' ' Lord God, I will praise thee now and until my end; because thou hast given me faith, by which I have learned to know thee. Thou sendest to me thy divine word, which I am able to find and perceive that it is from pure grace. From thee, O God, have I received it as thou knowest. I firmly hope that it will not return unto thee void. Is. 55:11. O Lord, strengthen my heart to this. My heart re- joices because I know thy will. When I felt the heavy load of sin in me, which exceedingly troubled me (Ps. 38 :6), I would have had to perish and suf- fer everlasting pain, hadst thou, O God, not come to me with the word of thy divine grace. Acts 10:37. F° r this I will now magnify and praise thy glorious name forever, because thou dost always show thyself a merciful, dear Father. Cast me not off, but receive me as thy child. Therefore I cry unto thee, help, O Father, that I may be thy child and heir. O Lord, strengthen my faith (Luke 17:5), else, if thy help should not succor me, my building should soon fall. Do not forget me, O Lord, but be with me always; thy Holy Spirit pro- tect and teach me, that in all my sufferings I may ever receive thy consolation, so that, valiantly fighting, in this conflict, I may gain the victory. 1 Cor. 9:25—27. ' ' The enemy fights a battle with me in the field in which I now am; he would fain drive me from the field. But thou, O Lord, givest me the victory. He ran against me with sharp weapons, so that all my limbs quaked before the false doctrine and their constraints. But thou, O Lord, hadst compassion upon me, and didst help me, thy son, poor man, with thy grace, and power- ful hand, and madest me to overcome. O God, how soon didst thou hear me; thou speedily earnest with thy help, and turnedst back mine enemies; therefore I will sing praises unto thy name in my heart, and forever spread abroad the grace which has come to me. " Now, I pray thee, Father, for all thy children; preserve us all forever from all the enemies of our souls. I must not trust in the flesh (1 Peter 1 : 24), which perisheth and abideth not ; but I will firmly trust in thy word (Ps. 115:9), this be my consola- tion, on which I rely; it shall deliver me, from all my distresses, to everlasting rest. The hour of the last day, to which we all must come, is at hand. Dear Lord, help us to bear the cross to the destined place, and turn thyself to us with all grace, that we may commend our spirit into thy hands. I sincerely pray thee for all our enemies, O Lord, however many there may be; do not lay their sins to their charge; Lord, I entreat this according to thy will. Acts 7:60. And thus we (I George Blaurock, and Hans von der Reve) will depart in peace. May the good God through grace lead us into his everlasting kingdom, as we firmly trust that he will, and finish his holy work in us and give us strength to the end, Amen." This evidently came to pass, when these two so steadfastly and boldly died and were burned, for the truth. HERE FOLLOWS ANOTHER CONSOLATORY ADMONI- TION LEFT BY GEORGE BLAUROCK TO HIS DESCENDANTS. God administers a righteous judgment (Ps. 7:1.1; Rom. 2:5), which no one can set aside, and him who does not his will, he will judge. But thou, O Lord, art good, and sufferest thyself to be found gracious, and all those who use diligence to do thy will, thou acceptest as thy children. We justly give praise and thanks to thee, through Jesus Christ, for all thy benefits and goodness, and beseech thee to preserve and guard us from sin. The sinner in this life brings a severe judgment upon himself, which he shall hereafter regret; for though God faithfully warns him, yet will he not forsake his sinful life; but when the Lord shall come in his glory to judge, then shall the sinner repent ; for no excuse will then avail. He now causes his divine word to be published, and instructs men, that they should turn from their sinful life, believe in Christ, be baptized upon faith, and obey the Gospel. Therefore, ye children of men, forsake your sins, and remain no longer hard- ened, sick, wicked and blind; now that you can find the physician, who can heal all infirmities, and avail yourselves of his help without money. Matt. 9:12. O, how awful will it be with the sinner who now re- fuses help and counsel, when he shall be sentenced by God into everlasting pain, where he will have to remain and suffer forever and ever. Matt. 25 : 46. But thou, O Lord, art a righteous God. Thou wilt deceive no one, but wilt preserve those that sincerely love thee, from the second death. Thou, O Lord, art a strong God, who will cast into hell, which has now opened wide her mouth, all the wicked and those who hate and afflict thy children. But thy mercy is great over those who repent, and thou, through Jesus Christ, forgivest their sins. This is what God requires : that the whole human race should fear and love him, that they should follow his Son Jesus Christ, and observe his divine doctrine. But when the sinner is exhorted to the love of God, he shows by the deed that he con- siders it a mockery; for this however he shall pay dearly, for God can not be deceived by appear- ance. Antichrist threatens those who fear God with great severity and ignominy. Therefore we beseech thee, O Lord, strengthen thy feeble vessels: but we know, that if we patiently endure all this for thy namesake, thou, in thy faithfulness, wilt not forsake us ; but dost renew and strengthen us daily, that we may continue on thy narrow way. Matt. 7:14. We cry to thee through Christ, for the sake of his bitter suffering (Is. 53), in which we recognize thy faithful- ness and love ; and this consoles us on our pilgrim- age. Do not forsake us, thy children, henceforth unto the end; but constantly offer us thy Fatherly hand that we may finish our course; for when we have finished our course, the crown is prepared by the young man (2 Esd. 2:43) who hung on the cross for us, on which he suffered greatly for our sakes. Grant, O Lord, that we may be thankful, so MARTYRS MIRROR. 417 that we may joyfully behold thee, our Father. O Father, through grace thou didst choose us, and didst not despise to put us into thy work; grant that, when the evening comes, that we may receive the hire with rejoicing. Matt. 20: 1, 8. Through Christ thy Son make us ready for the heavenly supper, and clothe us with thy Holy Spirit. In that supper, thy Son, our Redeemer, shall serve us at the table. Luke 12:37. O, how blessed are they which are called to this supper (Rev. 19:9), and who in all sorrow adhere to Christ unto the end, even as he steadfastly suffered for us on the cross; and thus it is with all his follow- ers on the earth ; and all who shall keep their wed- ding garment undefiled to the end. Upon their heads the young man shall set crowns. But he who is not clothed with this garment, when the King will inspect his guests, shall be sternly reproved, bound hand and foot, and cast into outer darkness. O Lord, give us true love so to walk, that when we come we will not find the door closed, as was the case with the foolish virgins, who had no oil in their lamps, and said: "Lord, open to us," but could not go in : but that we may happily watch with the five wise virgins, and may also enter into the glori- ous marriage feast of eternal heavenly joy, when- the King, with his trumpets, shall call and assemble his elect. Therefore, O Zion, thou holy church of God, see that thou hold fast unto the end that which thou hast received, and keep thyself unspotted from sin, and thou shalt, through grace, receive the eter- nal crown. 1 Cor. 9'-25: 2 Tim. 4:8. VIGIL PLAITNER, A. D. 1529. In the year 1529, Brother Vigil Plaitner, a minis- ter of Jesus Christ, at Scharding, in Bavaria, was condemned and executed, after great steadfastness (Matt. 24: 13), for the faith and the divine truth. He would depart neither to the right hand nor to the left, and did not love his life unto death (John 12:25), but surrendered it for Christ, in order that in the abode of the righteous above he might receive it again forever with all the saints and pious. 2 Peter 3: 13. LOUIS, AND TWO OTHERS, A. D. 1529. In this year also a brother named Louis*, a min- ister of Jesus Christ, learned and well versed in the Hebrew, Greek, and Latin languages, and experi- enced in the holy Scriptures, was executed with the sword, at Constance, on the lake of the same name, after being long imprisoned there. At his departure he gave many excellent instructions, so that many were astonished, and were moved to weep with him. *I v ouis belonged to the church of the Waldenses, whose sound faith we have shown elsewhere. See the author cited below, in the same place. JOHN HUT, A. D. 1529. In this year, John Hut*, a faithful minister of Jesus Christ, was apprehended for the divine testi- mony, at Augsburg, in Swabia, where he was brought into a tower. Finally they ceased their severe questions and tortures, and he was left lie as one dead. Then they went away, leaving a light in the prison, near the straw, by which the straw was set on fire. When they returned to the tower they found him dead. They then carried him, dead as he was, in a chair on a wagon, before the court, where he was condemned to be burned. His son, Philip Hut, fell asleep in the Lord, in the church at HeinL This John Hut composed a hymn of thanksgiving, which we sing at the memorial or supper of the Lord ; besides this he composed one or two other hymns. WOLFGANG BRANDHUBER, HANS NIEDERMAIR, AND MANY OTHERS, ABOUT SEVENTY IN ALL, A. D. 1529. In this year, also Brother Wolfgang Brandhuber of Passau, and Hans Niedermair, both ministers of the word and Gospel of Christ, were apprehended, together with many of the pious at Lintz, in the country above the Enns, for the divine truth; they were condemned to fire, water and the sword, and were immediately executed, in all over seventy per- sons. Among these also Peter Niedermair of Hirschberg, at Gminden, was apprehended, on St. Andrew's eve, A. D. 1529, and though, in the ex- treme fear of death, he was tempted in various ways, yet he remained faithful and constant. Rev. 2:10; Matt. 10:22. Ultimately, through the providence of God, he was set free, after being imprisoned there for over three years. Concerning said Wolfgang Brandhuber, writings are still extant in the church, how faithfully he taught the Christian church, and also said, that in everything which is not contrary to God, we should be obedient and subject to the authorities, and that he strictly held to the true baptism of Christ, and to the true Lord's Supper, rejecting infant baptism, the sacrament, and other antichristian abominations and anathemas, as is shown by his writings, which are still extant. CARIUS PRADER, WITH SEVERAL OTHER PERSONS, A. D. 1529. About this time also Carius Prader, a minister of the church of God, in the country of Salzburg, and several other persons were shut up together in a house and burned. A hymn is still extant in the church which this Carius composed. * This John Hut was also one of the old Waldensian Breth Bapl. Hist. p. 74S. 418 MARTYRS MIRROR. SEVEN BRETHREN, A. D. 1 529. These seven brethren were executed together on the same day, with the sword, for .the evangelical truth, at Gmuend, in Swabia, and thus steadfastly testified with their blood to the name of Christ, A. D. 1529. The account of it is as follows: "I could not forbear to acquaint my brethren with what is taking place here in Germany, even as it is known to many how the world rages and storms against the true believers, and how she robs the servants of God of life and property. For God, graciously looking down upon the children of men, gave them, in the midst of their blindness, his brightly shining word for a light, that believing it, we should avoid all sin and shame. Many recog- nized this word as the truth, accepted it with the mouth, and were called Christians, but continued nevertheless in their sinful life, supposing that the bare name was sufficient, if only the semblance ex- isted. Afterwards the Lord so ordered it that his word did effectually work in some, so that, in the language of the prophet Isaiah (Is. 55:11), it ac- complished that whereunto God sent it, and did not return unto him void, but guided many into the right way. And thus, those who "sought to live faithfully, were hated, and despised as anabaptists by the rest, just as though they had apostatized from God, and turned to Belial; while they earnestly sought and desired nothing else, than to keep God's commandments with his assistance, according to all their ability (1 Cor. 7:19); and yet they were re- proachfully stigmatized as anabaptists,- — they who sincerely forgave every one, assisted their neighbors by lending to them without usury, and prayed for their persecutors and enemies (Matt. 5:44), as was seen at the hour of their death, and who thus at- tested their faith with the deed, as was publicly wit- nessed, A. D. 1529, in the town of Gmuend, where the enemy employed manifold wiles with some of them, to terrify them, without being successful how- ever. There they had apprehended a lad only four- teen years old, whom they put into the tower, where he lay very severely confined almost a year, suffer- ing many an assault, but always remaining immova- ble, however frequently they came to him, to induce him to forsake his faith. With him six other breth- ren, pious men, were apprehended and imprisoned in the tower for life. There they together praised God (Act 16:25), and comforted one another; and God assisted them with his grace, so that they faith- fully adhered to the faith, and did not allow them- selves to be moved either by threats or terrors. When the time of their departure from this world drew near, their death sentence was read to them, and it was added, that if they would desist from their faith, they need have no fear, but might re- turn home to their wives and children. The prison- ers turned to their enemies, and replied: "We have committed our wives and children to God, who is well able to preserve them; hence cease these words; for we are willing and ready to die. ' ' A ring was then drawn on the spot, as is customarily done at executions, with the sword. As this lad stood in the ring, to be beheaded, a count rode up to him into the ring, and thus addressed him : ' ' My dear child, de- sist from this error, and I will give you a prebend, and always keep you with me." The youth replied: "Should I love my life (John 12:25), and therefore forsake my God, and thus seek to escape the cross ? this I must certainly not do; thy wealth can be of no help to either of us, but I expect a better in heaven" — Thus the youth fearlessly replied, adding — "in the kingdom of my Father, who has chosen me, and who can order and equalize all things as is best. Hence cease these entreaties; to him who has always fed and sustained me, I desire to show obe- dience also in this my last distress. To him we must call from the bottom of our heart, when the hour is at hand, that we may depart with good cheer out of this world. If we do not depart from him, he will give us the everlasting, glorious crown." At this, a great tumult arose among the people, with spears and other weapons, and each spoke of the matter as he understood it. And thus they died through the sword, as pious heroes, and became a sacrifice unto the Lord, as faithful witnesses of Jesus Christ, A. D. 1529. While these seven brethren were still in prison, they together, each giving his own mind, wrote and practiced the following, and sent it to their brethren . The first made the following prayer; "Out of the depths of my soul I cry unto thee, O God; hear my cry. Send thy Holy Spirit, even' as thou, O Christ, hast until now not withdrawn, but graciously imparted him to me. We rely on what thou hast commanded us; but the heathen seek to kill us." Ps. 130:1. The second prayed: "The flesh is weak, O Lord; Thou well knowest that it fears the least pain ; hence, fill us with thy Holy Spirit, which we entreat of thee from the bottom of our hearts; so that we may continue steadfast unto the end, and cheerfully and valiantly enter upon the suffering which now awaits us, and that we may fear no agony or pain." Mat- thew 26:41; 10:22. The third prayed : The spirit is willing and ready to desire the suffering. O Lord, hear our prayers, through Jesus Christ thy Son. We also pray for our enemies, who, alas! are so ignorant, that they do not know what they are doing, and are not mindful of thy wrath." John 15:16; Matt. 5:44; Luke 23:34. The fourth prayed: ' ' We beseech thee, O Father, and dear Lord, through Christ thy Son, increase thy little flock . Kindle in them and also in us thy divine life, and our hearts will rejoice; for after this our hearts do hunger and thirst." Matt. 6:9; Luke 12:32; 2 Cor. 3:18; Matt. 5:6. The fifth prayed: " O God, thou hast received us in grace, and made us thy ministers. Through thy divine assistance we have also willingly fullfilled thy ministry, in our weakness. Preserve us still further firm in thy word ; we desire to obey thee also hence- forth; come to our aid, and be our Comforter." 1 Cor. 1:4. The sixth prayed: "Thou Lord God art my Protector; we will cleave to thee, and then pain will not seem severe to us; though they deprive us MARTYRS MIRROR. 419 of our life, thou hast prepared it for us forever in heaven, and though here we suffer reproach and pain, it shall not be in vain." The seventh said : " The body, life, soul, and all members we have received from thee, O God; these we will now offer up to thee, to the praise of thy holy name. It is only dust and ashes. We com- mend our spirits into thy hands. Amen." Romans 12:1; Gen. 1:7; Luke 23:46. ANNA OF FREIBURG, A. D. 1 529. This Anna of Freiburg was zealous in the fear of the Lord and as she believed in Christ, and was baptized upon faith in him, and thus sought to arise with Christ; and walk in newness of life, the ad- versary could not endure it; therefore Anna was en- vied, accused, apprehended by his ministers, and after steadfastly suffering many torments, sentenced to death, and drowned in the water, and afterwards burned with fire. This happened at Freiburg, in the year 1529. When she was about to die, she spoke the following prayer to God, and left these admonitions to all descendants. "Dear, Eternal, heavenly Father, I call upon thee, from the depths of my heart; do not let me turn from thee, but keep me in thy truth unto my end. O God, keep my heart and mouth ; guard me, that I may never separate from thee, on account of impending sorrow and anguish, or any manner of distress; keep me cheerful and glad in my sufferings. Eternal God, my dear Father instruct and teach me, thy poor, unworthy child, that I may heed thy ways and paths. O Father, this is my sincere desire, that through thy power I may press even unto death, through all sorrows, sufferings, anguish and pain, and in this let me persevere, O God, that I may not be separated from thy love. There are many who now walk in this way; but the cup of suffering is given them to drink. We are also ac- cused of false doctrine, in order to draw us from Christ our Lord. But O God, I lift up my soul unto thee and trust in thee in every adversity; do not let me be confounded, lest my enemy exalt himself over me in this earth. I am now imprisoned here by him, but, O God, I sincerely wait for thee with great desire, until thou wilt awaken, and deliver thy prisoners. O dear heavenly Father, make us prepared with the five wise virgins (Matt. 25:2), that we may prudently wait for the bridegroom with his heavenly hosts. O heavenly King, feed and re- fresh us according to the spirit with thy heavenly meats, which never perish but abide in life eternal; for if thou shouldest withdraw thy food from us, all j that we do, would with ourselves be in vain and perish. But, through thy grace, we trust in thee, that we shall not fail. I do • not doubt in the least, the power of God; for his judgments are honored. He will forsake no one who firmly holds to him in faith, and seeks to walk in his true ways. Heb. 13:5; Matt. 7:14. O ye Christians, rejoice (Phil 3: 1), and always be of good cheer in the Lord Jesus Christ; may he increase love and faith in us. God comfort us by his holy word, in which we may firmly trust. I commend myself to God and his church; may he be my Protector to-day, for his holy name's sake. O my Father, let it be done through Jesus Christ, Amen." Thereupon she voluntarily submitted to death, and was drowned in the water, as mentioned above. DANIEL KOPF, WITH TWO BRETHREN AND FOUR SISTERS, A. D. 1529. Daniel Kopf, a minister of the word, was appre- hended with six other persons, at Bairisch-Graitz, in Steyermark; he and two brethren were sentenced to the sword, while the four sisters were drowned. They testified with their body and life, that this is the true way (Matt. 7: 14; John 14:6) to eternal life in Christ Jesus, and though the executioner, fire, water and the sword sought to turn them away, they would nevertheless adhere to it as long as breath remained in them. Of this Daniel, writings are also extant in the church, concerning baptism and other points; as well as four hymns composed by him. FOUR BRETHREN AND FOUR SISTERS. In the year 1529, four brethren, named Wolfgang of Mos, Thomas Imwald of Aldein, George Frick of Wirzberg, and Mankager of Fuessen; also four sisters, Christina Tolinger of Penon, a widow, Bar- bara of Thiers, Agatha Kampner of Breitenberg, and her sister Elizabeth, were apprehended in the Ful, in Elschland, and led up to the castle, where they died on the sixteenth of November. Each was separately examined concerning their faith in the following articles: Brother Wolfgang of Mos confessed that on the Sunday after the feast of our Lady, it was just one year that one Michael (who was afterwards executed with fire for this matter, at Goffedaum, and testified to the truth) presented and taught to me, Wolf- gang, Martin von Neck, and another, the Gospel and the word of the Lord, and then rebaptized all three of us according to the command of God. Matt. 28:19. He further said that he did not be- lieve in infant baptism, that God the Lord had said nothing of it, nor had Christ commanded it. Mat- thew 15:13; 28:20; Mark 16:19. He also con- fessed that Christ is not bodily in the host, when it is consecrated by the priest. Furthermore, he said : That he did not believe in fast days, Sunday, and other feast days, otherwise than in the manner spoken of in the New Testament. Thomas Imwald of Aldein confessed that he had been baptized before St. Ulric's day, at Breitenberg by a teacher who had formerly been a priest, but had forsaken his office as priest, and whose name was George Blaurock, from Switzerland. Of the mass, also, he believed that it is nothing but a hu- man invention and institution, and not a command- ment of God. Concerning the sacrament he did not believe that the priests, by their consecrating or blessing, could bring our Lord God into the host, 4:20 MARTYRS MIRROR. or change it; and he also showed them, that Christ was to be received in the word, and that the bread is only a sign and memorial. Neither does he be- lieve in the confession as it is instituted by the priests; as it is not used according to the command of God . Again, to our Lady he assigns the position to which God has chosen her; he believes that she was a virgin and the mother of our Redeemer. He was furthermore asked whether if their number had become great, they would not have attempted to bring some one's country or people over to their faith by force. He answered: "No, that they did not believe in compelling any one to it; since God desired a willing and unconstrained heart, and him- self had constrained no one, but the Lord gave it into their minds. ' ' George Frick of Wirzberg, a tailor, confessed that on last St. Gallus' fair he was rebaptized by one Benedict, who belonged to their faith, at Philip Kopiler's, in the Ful. He also did not believe that the priests could bring our Lord God into the host, or change him into bread, since God had neither commanded nor instituted the mass, but the sacra- ment was only a bread of remembrance. In con- fession he likewise did not believe; for how can one forgive sins, who is himself a whoremonger and idolater. 2 Pet. 2:19. Concerning our Lady he believed that God favored her and that before and after the birth she was a virgin; for God is able to do more than this. Again he would adhere to his God, and not depart from this faith, but that the will of God should be done. Matt. 6 : 10. Mankager of Fuessen, a journeyman shoemaker, confessed that in the forepart of the summer, about St. James' day, he was baptized, at George Kar- niter's of Kunen, by one George of Chur, in Switzer- land, who had been a priest, but had resigned said office, and was burned in the summer, at Clausen. He did not believe in infant baptism, nor in the mass; neither did he believe that our Lord God is in the sacrament. He believed that Mary the mother of Christ, was a pure virgin; but the idea of her intercession, as well as that of the saints, he rejected, since Christ is the Mediator, between God and men. 1 Tim. 2:5. In the auricular confession of the priests he did not believe at all. Again, concerning Sunday he said, that God Almighty, in the begin- ning, in six days, created the world, and rested on the seventh : hence the origin of Sunday ; there he would let it rest, — work was not prohibited, but we should rest and fast from sin . He further de- clared that in the forenoon the priests committed idolatry, and in the afternoon fornication, and what he confessed with the mouth, he would testify to with his blood, and would not depart from the faith, but firmly adhere to it unto his end. Christina Tolinger, of Penon, confessed that Brother George Blaurock baptized in her house with the true Christian baptism. Concerning the sacrament as used by the priests, she did not believe at all, that they can bring our Lord God into the host or wafer; it is only bread, and the performance of the priests is in every respect a deception. As to whether infants were worthy of salvation without baptism, the Lord said: "Suffer little children, and forbid them not to come unto me; for of such is the kingdom of heaven." Matt. 19:14. The priests baptize the infants, and have much unnecessary care while they are in their infancy ; but though they wash them from sin, they do not attempt to draw them away from sin. Regarding our Lady she believed that she is the mother of Christ and a pure virgin. Matt. 1 : 23. In confession as used by the priests, she did not believe; if one confesses his sins, and forsakes and desists from them, it is a true confession. Concerning holidays and Sun- days she said that in six days God the Lord created the world, and rested the seventh day; and that the other holidays had been instituted by popes, cardi- nals, and archbishops, and that she did not believe in them. Since she lived in the world, she observed them as others did, to avoid giving offense; how- ever, none is condemned for working. Again, the priests commit idolatry in the forenoon, and forni- cation in the afternoon. With the help and grace of God she intended to die in this her resolution. Barbara of Thiers, wife of Hans Portzen confessed that about last St. Michael's day she was baptized with the true Christian baptism, at Craum on the Moss, near Eintempichel, by a teacher of the word of God, named Benedict. Again, she did not be- lieve in the idolatrous sacrament of the priests, nor in the mass; since the priests commit idolatry in the forenoon, and fornication in the afternoon. In con- fession as used by the priests, she did not believe. Concerning our Lady, she had nothing to say. Regarding Sundays and holidays, she said that God the Lord had commanded to rest the seventh day, and there she would let it rest. With the help and grace of God she intended to adhere to this, and to die therein, since it was the true faith and the right way in Christ. Agatha Kampner of Breitenberg confessed that next Christmas it would be about a year since she was baptized, in Switzerland, in a place called Auf der Tiefe, near St. Gall, by one Brother Topigh, a teacher of the word of God. She did not believe in infant baptism, though they had all been baptized. If children die in or before baptism, they die in in- nocence, and are the Lord's. She did not believe in the mass, since Christ did not say to his disciples: "Go and read mass;" but: "Go, and preach the Gospel." Matt. 16:15. Concerning the sacrament she said that since in the creed it is confessed that he (Christ) sitteth at the right hand of his heavenly Father, whence he shall come to judge the quick and the dead, she believed in no wise that he permitted himself to be changed by the priests, into the host or bread. Regarding our Lady she said that she believed that she brought forth Christ the Lord, who alone has redeemed us, and that the Word of God became man in her and suffered for us on the tree of the cross. John 1:14. As regards holidays, she said that one day is not any holier than another, and that Sunday was ordained for the purpose of assembling together, preaching the Gospel, and speaking of it; but that it was abused through drunkenness and other forms of wickedness. With the help and grace of God she would steadfastly adhere to this her faith. MARTYRS MIRROR. 421 Elizabeth, sister of the aforementioned Agatha, confessed that in the early part of the summer she was baptized at Breitenberg, by Brother Blaurock, according to the command of the Lord Christ, in the name of the Father, the Son, and the Holy Ghost. In the sacrament and mass of the priests she did not believe, since it is not found that God commanded it. Concerning our Lady she believed that she brought forth Christ our Redeemer, and was a virgin; and that the saints had indeed to enter [into the kingdom] through tribulation (Acts 14:22), like we and others; but that they are inter- cessors, she did not believe; since Christ has re- served to himself all power in heaven and earth. As to holidays, she esteems none more highly than the rest, but that we should always wait for the great day of the Lord, and rest from sin. To this she would constantly adhere. Thereupon they were executed as those who truly loved God (Luke 10:27), and as innocent sheep of the Lord; and their names are written in heaven. ANNA MALER, AND URSULA, A. D. 1 529. In the year 1529, two sisters, Anna Maler, and Ursula, were condemned to death for the divine truth, and drowned in the water, at Hall, in the valley of the Inn, and thus, though women, they were manful and valiant in God, so that many were amazed at their steadfastness , that thus in life and death they testified to the divine truth, as is de- clared by those who knew them, and are still alive. NINE BRETHREN, SEVERAL SISTERS, AND ANOTHER SISTER. A. D. 1529. About the year 1529, the knowledge of the truth began to shine also in the places on the river Rhine, so that divine zeal and the fire of God arose, which the priests, by instigating the authorities, strenuously attempted to stop. First nine brethren and several sisters were apprehended for the faith, in the city of Altzey, without the order of the Elector or Pals- grave, simply through the instigation of the priests, and the aid of the nobility. They lay in prison for a considerable time, and as they were waiting how to deal with them, the Burgrave at Altzey inquired of the Palsgrave, his prince and lord, what he should do with them. The prince answered him that they had a court of justice at Altzey, and that he should let them examine and judge them . The Burgrave did so, and brought them before the court of justice, which, however, would not sentence them, because they had been apprehended simply for the sake of their faith, and no other cause of death existed. Acts 18: 15, 16. In the meantime an imperial diet was held, at which the Palsgrave stated that he had some prisoners who had been appre- hended on account of their faith for Anabaptism; and asked how he should deal with them. The matter was committed to the four inquisitors, as they are called; whom, however, they referred to die mandate of the Emperor, where they would suf- ficiently find what imperial constitutions, institu- tions and ordinances were made concerning such; according to which they should deal with them. For the constitution clearly implies that each and all Anabaptists and anabaptized, whether men or women, if possessing reason, and of adult age, are to be executed with fire, the sword, or some other way according to the character of the persons; and that wherever they were found, they should be brought before the court, accused, and convicted, and be judged or dealt with in no other way, on pain oi severe punishment. Moreover, when they would not apostatize, the mandate was also read to them; upon which with- out further sentence, they were led out to death, by virtue of the imperial mandate. The brethren were executed with the sword, but the sisters drowned in the horse pond. While they were yet imprisoned, a sister came to them, and comforted the sisters (Matt. 25:39); she told them valiantly and firmly to adhere to the Lord, and not to regard these suf- ferings, for the sake of the eternal joys which should follow. 2 Cor. 1 : 5. When this was noticed she was also very speedily apprehended. She was after- wards burned, because she had thus comforted and strengthened the others. TWO OTHER BRETHREN, AND TWO SISTERS, A. D. 1529. Thus they meant to extinguish the light of the truth and the fire of God; but it was kindled only the more. They then apprehended a man, a woman, a man-servant and a maid-servant. Whoever em- braced the faith, and desired to separate from the ways, society and idolatry of the world, was ap- prehended by them. In several places they filled all the prisons with them, intending to deter them by fear; but they sang and rejoiced in prison, so that their enemies who had cast them into prison were more troubled and afraid than the prisoners. They knew not what to do with them, especially since it was only on account of the faith. ABOUT THREE HUNDRED AND FIFTY PERSONS PUT TO DEATH FOR THE FAITH, NEAR ALTZEY, PURSUANT TO TFIE IMPERIAL MAN- DATE, A. D. 1529. The Palsgrave then, in pursuance with the impe- rial mandate, in a short time, caused about three hundred and fifty persons to be executed for the faith ; especially his Burgrave at Altzey, namely Dietrich von Schoenburg, caused many in the town of Altzey to be beheaded, drowned and otherwise put to death; even as the lords who came to the church, and at that time were residents in Altzey, saw themselves how they were taken from the houses in which they were known to be, and led as sheep to the place of execution. They could in no wise be persuaded to apostatize, but went joyfully to meet death; while the others were. being drowned, 422 MARTYRS MIRROR. and executed, the rest who were yet alive and waited for death sang until the executioner took them. They were very steadfast in the truth con- fessed, and, assured in the faith which they had received from God, conducted themselves as valiant soldiers. Matt. 10:22. All the learned and great of this world were confounded by them. 1 Corin- thians 1:25, 26. Some whom they did not wish to execute they tortured and maimed their bodies; of some they cut off the fingers, others they burned crosses on their foreheads, and subjected them to much wanton in- jury; so that even the aforesaid Burgrave said: "What shall I do? the more I cause to be exe- cuted, the more they increase. " Ex. 1:22. This Burgrave Dietrich, who had shed much in- nocent blood, died a sudden and terrible death, as he was rising from his table. Chron. van den On- dergang, page 1029, col. 1, from the old History of the Baptist Martyrs, lib. 1. PHILIP OF LANGENLONSHEIM, A. D. 1529. One of the last brethren whom they executed in the town of Creitze, was Philip of Langenlonsheim. When the executioner struck off his head, some- thing flew into his face, so that he put up his hands to it, which was well noticed by the people; how- ever, they knew not what it was, or why he did it. Then the saying went abroad that something like a black hen had fluttered before his face, so that he defended himself with his hands; some said that the blood had squirted into his face; and though he himself knew best what it was, it was nevertheless seen afterwards, what it must have been: for the executioner's nose dropped off close to his face. Thus God punished and visited him, because of the innocent blood, with which he had stained his hands to so large an extent (Prov. 6: 17); and God openly and palpably made known thereby, how greatly they oppressed the pious. The Palsgrave also was terrified and troubled in various ways, so that afterwards he had no longer a desire to wash his hands in innocent blood, and would have given much, if it had never taken place. GEORGE BAUMAN, A. D. 1529. About this time, a brother named George Bau- man was apprehended at Banschlet, in Wurtem- burg, for the faith and the word of God. The nobleman whose subject he was, kept him impris- oned for a time, and also had him dreadfully racked and tortured, and did so much to him, by imprison- ment, torture and pain, and also by various promises, so that they persuaded him and gained his assent to follow them. They then demanded of him, that he should recant in church, and confess that he desisted [from his faith], which he did once or twice ; went to church, and performed that for which his consent had been extorted from him. In the meantime he came to himself, and considered the honor of God and his holy name, and also whither he was going. iU , ^\ Hence, when he came to church the third time for recantation, he said to the priest and the by- standers : ' ' You have condemned me and through pain and fear prevailed upon me to follow you ; but now I renounce and revoke it all, and I am sorry that I did it." Thus he began, and confessed anew that this was the divine truth and the true faith; yea, the way to life in Christ, and that, on the other hand, the idolatrous life and ways of the world are a delusion and contrary to God. In this his faith and confession he intended to continue and persevere unto the end. For what should the priests and ser- vants wait any longer? hence they quickly appre- hended him again, and he was speedily sentenced to death. When he was led out to the place of exe- cution, he sang joyfully on the way. It was very muddy in the village, but he walked briskly never- theless; so that his shoes remained fast in the mud; but he took no notice of it, left them there, hurried on to the place of execution, and sang for joy that God had again given him such courage and heart. Thus he was beheaded with the sword. The noble- man who caused his execution, and nearly all who had sat in judgment, and condemned him, died almost every one of them a miserable death, and came to a dreadful end, so that their happy days in this world terminated in sorrow. THE SECOND EDICT BY THOSE OF ZURICH, IN WHICH ALL SO-CALLED ANABAPTISTS ARE THREATENED WITH DEATH, . A. D. 1530. There has existed, writes a certain author, in the Zwinglian churches, from their beginning, a great hatred and bitterness against the Anabaptists, or more properly speaking, against those baptized ac- cording to the ordinance of" Christ as history certi- fies; by which they commenced very early to tyran- nize over them ; for we believe the Zwinglian church was not yet ten years old when said abuse occurred. Yet it did not stop at this, but they proceeded, the longer the worse, in this tyranny; so that those of Zurich, A. D. 1530, emitted an edict very much like the bloody decrees of the Roman Emperor, in which they write as follows : "Therefore we strictly command all the inhabit- ants of our country, and those who are in any wise united with them, particularly high and low magis- trates, bailiffs, constables, judges, elders of churches, and ecclesiastical officers, that, if they hear of any Anabaptists, they give us information concerning them, by virtue of the oath with which they are bound to us; that they nowhere tolerate them, or allow them to multiply ; but that they apprehend them, and deliver them to us ; for we shall punish with death, according to the purport of our laws, the Anabaptists with all those who favor them or adhere to them ; and we shall also punish without mercy, according to their deserts, as having vio- lated the faith and oath which they swore to their authorities," those who assist, and do not report, MARTYRS MIRROR. 423 drive away, or bring as prisoners to us, all such persons. This we have taken word for word from the edict, as Bullinger (contra, etc.) has cited it. Compare the note in the preface to the Qffe7'boeck der Doops- gesinde, A. D. 1615, letter Y, with P. J. Tzvisck's, Chron. , p. ioji, col. 1, from different authors. GEORGE GRUENWALD, A. D. 1530. In the year 1530, Brother George Gruenwald, a shoemaker, and minister of the word of God, and of his flock, was apprehended for the divine truth, at Kufstein, on the Inn, condemned to death, and burned. Thus he valiantly testified with his blood, that which he had confessed and taught with his mouth, and confessed Christ, yea, his divine truth, before men, forsaking this earthly and perishable praise, that Christ at his day should confess him be- fore his heavenly Father, and, moreover, give him immortal life in the eternal glory of heaven . Matt. 25:46. BROTHER ALDA, A. D. 1530. A few days after the execution of the above person, Brother Alda was also executed for the faith, at Kufstein. GEORGE STEINMETZ, A. D. 1530. This George Steinmetz was apprehended and be- headed for the testimony of Jesus Christ, at Portzen, in Germany, A. D. 1530. He left the following admonition for consolation in suffering, to all be- lievers : "We sincerely thank thee, O God, for thy fatherly faithfulness. No one ought to mock at or despise his grace, lest at last, when his departure is at hand, he regret it. O Lord, help and assist us through Jesus Christ. God has called many to his eternal light, whom he also visits with suf- fering and pain, as we see in this earth ; for it seems that here we must be refined by the fire of affliction, since we must all enter through much trib- ulation into the kingdom of God, and be purified from all sin and vice (1 Peter 1:7; Acts 14:22); for he that herein follows Christ, walks in the true path. Christ says : " I am the Way and the Door, the Truth and the Life ; enter in by me ; before me there is yet a hedge; the cross, which each who would come to the father must carry, stands in the way. John 10:9. And according to my experience, I must state the truth, that the cross appears much heavier than it really is ; which deters many a one, as though he should not be able to bear it, and hence would pass it by, and seek another way. But we cannot come to God unless we bear the yoke of Christ. Matt. 11:29. For he. that would enter in by any other way into the sheep fold, than through this door, the same is a thief and a mur- derer (John ro:i), and shall have to suffer the vengeance of God — everlasting pain. Christ would have such disciples as bear the cross after him, fol- low him in all his ways, as I hope to show, and carry his yoke unto the end. Matt. 16:24. But he that will not bear his cross, but allows himself to be moved and hindered by Satan, may take heed that Christ says : ' ' Whosoever therefore shall con- fess me before men, him will I confess also before my Father which is in heaven. But whosoever shall deny me before men, him will I also deny be- fore my Father which is in heaven." Matthew Io: 3 2 )33- O God, sustain us to thy praise and honor, that love may not wax cold in us. Mat- thew 24 : 12. To this end give us strength, wis- dom and understanding, through thy holy spirit, who can guide us into all truth (John 16 : 13), that we may never despond, but keep good cour- age, and remain steadfast and proceed straight on in the narrow way, and at the risk of body-life, go on through Christ to the Father. John 14:6. Praised be the Lord our God, who has called us to be his servants and children. Him we will constantly praise forever and ever, because we may wash our robes in the blood of the Lamb (Revela- tions 7:14), and afterwards, from this brief death and suffering, go into everlasting joy with him. With .this mind this witness of Jesus Christ was beheaded and died at Portzen, as stated above. MARTIN THE PAINTER; WOLFGANG ESLINGER, PAIN, MELCHIOR, AND THREE OTHERS, A. D. 1 53 1. In this year, Martin the painter, a minister of the word of God, and six others from the Swabian church, were apprehended for the faith and the divine truth. After long proceedings, they were promised, that if they would renounce, they might go home unmolested to their wives and children. But they answered frankly: "No," but that they would willingly die, and not renounce. Afterwards, having been imprisoned almost a year, all seven were sentenced to death . They were led under the town hall, and several articles of their doctrine were read to them. When the first article was read Brother Wolfgang Eslinger said: "As you judge to-day so shall God judge you when you come be- fore his face ; God shall well know you. ' ' Matt. 7 : 23. When the third article was read, Brother Pain said : ' ' You stain your hands with our blood ( Jer. 7:6); God shall certainly not remit it to you, but require it at your hands." When the fourth article was read, Brother Mel- chior said : "To-day we will testify with our blood, that that wherein we stand is the truth." When the fifth article was read, Brother Wolfgang Eslinger said : ' ' Forsake your sins and unrighteous- ness, and repent, and God shall never remember it to you." Jer. 26 ; 13. All seven were then led under a guard, to the place of execution. There Brother Martin, and all the others commended themselves unto God their Lord, praying that he would grant them a happy end, and care for his sheep. When they were brought to the field, the miller's servant, who was about sixteen years old, said to the people present, that they should forsake their sins, and turn 424 MARTYRS MIRROR. to God, since there was no other way to heaven, than through our Lord Jesus Christ, who died on the cross, and redeemed us. Ps. 34 : 14 ; Is. 45 : 24; John 14 : 6; Matt. 27: 50. When they were brought into the ring, a nobleman rode up to said servant, admonished and entreated him, saying: "My son, desist from your error, and renounce it. Why do you allow youself to be thus persuaded ? spare your young life. I will take you home with me, and al- ways keep you ; you shall enjoy good things with me all your life, if you obey me." But the servant said : ' ' God forbid that this should ever come to pass; if I should keep this temporal life (Jn. 12 : 25), and lose the eternal, I would act foolishly. I will not do it ; your wealth can help neither you nor me; I expect one that is far better, if I persevere to the end. Matt. 10 : 22. I will surrender my spirit to God, and commend it to Christ (Luke 23 : 46), that his bitter suffering, which he endured on the cross, may in my case not be in vain. ' ' This servant was inspired by God in his purpose ; for though he was younger in years than his brethren, they were nev- ertheless, as far as the purpose is concerned, of like age. Thus all seven valiantly and joyfully confessed God and his truth, even unto death and the shed- ding of their blood. The above mentioned Martin, when he was led out over the bridge, said: "This once yet the pious are led over this bridge, but no more hereafter. " This came true; for a short time afterwards, such a violent storm and flood came that the bridge was demolished and carried away. WALTER MAIR, AND TWO OTHERS, A. D. I53I. In the year 1531, Walter Mair, a cooper by trade, and minister of the word of God , was apprehended with two others, at Walsburg, in Kaernthen, and executed with the sword ; and thus they steadfastly testified in death, to'the truth, and gave their lives for the covenant of God, and for his holy word ; therefore their names shall also be found in the book of life, and the second death shall have no power over them. Phil. 4 : 3; Rev. 20 : 6. GEORGE ZAUNRINGERAD, A. D. 1531. In the year 1531, Brother George Zaunringerad, a minister of the word of God, who, through the help of Jacob Huter, had been placed in the ministry of the word of God, in the earldom of Tyrol, was sent by Jacob, with others, hither to the church in Moravia. Subsequently he, because of his office and ministry, was kept in Franconia, where he was exe- cuted with the sword, not far from Bamberg, for the divine truth ; thus testifying with his blood to his faith and doctrine, from which he would in no wise depart, and suffering with Christ, in order that through his grace he might also be made an heir of glory with him in the eternal kingdom. 1 Cor. 1 : 5. VEIT PELGRIMS, AT GLABBECK, A. D. 1532. There must by no means be omitted here the manly and divinely confirmed steadfastness of Veit Pelgrims, a German brother; who regarded nothing so much as he did the salvation of his soul. Not- withstanding the cruelty of those who follow the footsteps of Cain, in shedding innocent blood, he freely confessed the Gospel, and ordered his actions and conversation in accordance with it, in all up- rightness and simplicity. But as the world, through his holy life, was reproved of its wickedness it could not endure it ; hence he was apprehended in the winter of A. D. 1532, at Glabbeck, in the Duchy of Juelich. He was ready to testify with suffering to his doctrine and life ; however through the aid of his friends and relatives he was released from prison for this time. But as nevertheless undaunt- edly walked, in holiness and godliness, in the same heavenly way, he again fell into the hands of the blood-thirsty, and had to suffer much from the wicked; on the one hand, the priests and monks, by much crafty examining, and through wiles and strat- egies, sought, though in vain, to cause him to apos- tatize; on the other hand, they endeavored to deter him by severe tortures ; but overcoming all these vexations and tortures, he valiantly confirmed the truth, and showed that above all temporal and visi- ble things, he had in view something higher, that is, the eternal and heavenly riches ; hence, regarding not his own life, and esteeming it blessedness to suffer for the name of Christ, he said with remark- able frankness, he hoped that the sheep was now ready and fat for the slaughter. The blood-thirsty, seeing they could in no wise prevail upon this un- conquerable hero and soldier of Christ, resorted to the most extreme means which cruelty could invent. They brought it about that sentence of death was passed upon him. The hour having come for him to offer up his sacrifice, they (O inhuman tyranny!) opened his left side, and poured in boiling oil. Having then been contemptuously laid upon a sled, he was brought to the place of execution, where he commended his soul to God and was burned to ashes. LAMBRECHT GRUBER, HANS BECK, LAURENCE SCHU- MACHER, PETER PLAVER, HIS SERVANT PETER, AND HANS TALLER, A. D. 1532. In this year six brethren, named Lambrecht Gru- ber, Hans Beck, Laurence Schumacher, Peter Plaver, his servant Peter and Hans Taller, were apprehended for the divine truth, at Stertzing, in Etschland, and greatly tortured and racked, in order to compel them to apostatize ; but they valiantly and firmly persevered in that which God had given them, and which they had promised God in Christian baptism. They were then sentenced to death and executed; all six valiantly testifying with their blood to the truth of God, and greatly rejoicing (Acts 5 : 41) over the day of their departure from this world, because of the suffering and pain in the abominable wicked- ness of the world, which they had to endure for a long time, also because of the awful blasphemy and contempt of God (which causes pain to all lovers of God), which they had to hear during their im- prisonment. They took leave from us, and admon- MARTYRS MIRROR. 425 ished us not to be dull or heedless in hearing and retaining the word of God, nor in prayer and the worship of God; for if one comes to such places, it is necessary for him to have done so, and he regrets it if he has spent an hour unprofitably. CONRAD FEICHTER, AND SEVERAL OTHERS, A. D. 1532. In this year, also Conrad Feichter was appre- hended for the faith, at Sterzing, and much pain was inflicted upon him. He was so racked and stretched that the ungodly executioners and chil- dren of Pilate themselves thought that he could not endure it, but would be torn asunder. There were also some imprisoned with him, who were much tempted by a multitude of priests and others, by perversion of the Scriptures, with knavery, craft- iness, deceit and delusion, in order to subdue them; it was also tried to gain them by promising to leave them in possession of home, wife, children, and life, but as they could by. no means turn them from the truth, they sentenced and forthwith executed them ; and thus they steadfastly attested the truth with their blood. HUGO JACOB KR^EN, AND HIS WIFE MARY, WITH TWO OTHERS, A. D. 1 532. When the word of God, through the grace of the Lord, came again to the light, and was accepted with great desire by many, and attested and con- firmed by the life and death of a great number, said word of God was also received and accepted (Acts 8:14; 17:11) by one Hugo Jacob Kraen of Asser- souw, his wife Mary, and two others, whose names we have not learned. And as it was foretold by Paul, that ' ' all that will live godly in Christ Jesus shall suffer persecution" (2 Tim. 3:12); and by Isaiah that: "He that departeth from evil maketh himself a prey" (Isa. 59: 15); so it was also seen in the case of these persons; for as soon as they re- nounced this dark world (Eph. 6:12; 1 John 1:5), with its carnal walk, and false, invented worship, and sought and folbwed the eternal light and glory of Christ Jesus (Matt. 19 : 28), they were hated, and persecuted unto death, by the children of darkness and Belial. John 15 : 18, 19. Finally Mary, the wife of Hugo Jacob, was apprehended at Haarlem, and after suffering many trials, was drowned at said place, in the year A. D. 1532, enduring it with great steadfastness; thus confirming with her death the accepted truth. Rev. 2 : 10. But Hugo Jacob Kraen; with two of his fellow believers, were brought prisoners into Gravenhage, where they had to suffer much for the truth. But as they were founded upon a rock (Matt. 16 : 18), they could, by no torments, be brought to apostatize. Therefore the servants of antichrist condemned them to die, and this, such a terrible death, that all who saw it must justly have pitied them ! for, in the year 1532, at said place, they were chained to stakes, a great fire built around them, and in this manner they were roasted until they expired. And as they did not love their lives here, but obediently surrendered them for the testi- mony of Jesus, and died steadfastly: they, at the appearing of our Savior Jesus Christ, shall, for this mortal garment of the flesh, be clothed with the immortal, and be rewarded by God with the crown of everlasting glory. Rev. 12:17; 2:13; 2 Timothy 1:8; Acts 22:18; 23:11; 2 Thess. 1:7; Phil. 3:21; Wis. 5:16; 2 Esdr. 2:43; 1 Cor. 9:25; 1 Pet. 5:4; James 1:12; Rev. 2:10. LUDWIG FEST, A. D. 1533. In the year 1533, Ludwig Fest, a steadfast wit- ness of the divine truth, was sentenced to death, and executed, at Schwatz, in the valley of the Inn, for the testimony of Jesus Christ. He admonished us not to be selfish. In the beginning of his tribulation he besought us, by the mercies of God, that we should not burden or grieve one another; for when one comes to this trial, it will cause him pain; and it is no wonder that then it should trouble him in his heart. He also desired that we should have a good assurance concerning him, since he hoped, with the help and power of his heavenly Father, to remain faithful, which he also did. Rev. 2 : 10. CHRISTINA HARING, A. D. 1 533. In the year 1533, a sister, named Christina Ha- ring, was apprehended, taken to Kitzbuehl, and there fastened to a chain; she, however, remained steadfast in the faith. But as she was with child, and was soon to be confined, they let her go home until she should be delivered of her child ; and though she knew that she would be apprehended again, and might have escaped ten times, or even more, she did not flee, but boldly remained. When she saw the officer coming, she went out to meet him, and asked him what he desired. He said: "I have come to take you away again;" and thus they again took her to the town of Kitzbuehl, where shortly afterwards she was executed with the sword (which is not usually done with a woman), for the faith, to which she steadfastly adhered. Her body was afterwards burnt. Matt. 24:13. This cour- ageous, heroic woman or sister in Christ, who for- sook her husband, infant, house and home, and all temporal things, strengthened her womanly heart with such valiant manliness, and by the grace of God so armed herself in the faith, that she paid her vow unto the Lord, and joyfully went to meet Christ her bridegroom, with her lamp burning, and her light shining so that many were filled with astonish- ment. Matt. 25 : 1. SICKE SNYDER, A. D. 1533. About the year 1533 there was another pious hero and follower of Jesus, named Sicke Snyder, who, according to the counsel of the Holy Ghost, separated from the Babylonian whore, and all her false, self-invented, imaginary worship, which was 426 MARTYRS MIRROR. all contrary to God, and accepted Christ Jesus; seeking to follow the unblamable footsteps of this true Lawgiver (James 4 : 12), and to hear only his voice as contained in the holy Scriptures. John 10 : 4. Therefore he obediently submitted to the example and ordinance of Christ, and in accordance with the doctrines of his word received Christian baptism upon his faith, as the sign of a regenerated child of God, seeking thus to live and walk in obedi- ence toward his Creator. For this reason he was put into bonds and in prison at Leeuwaerden, in Friesland, and had to suffer much from the enemies of the truth. 1 Tim. 6:20. And as he could by no tortures be induced to apostatize, he was executed with the sword at said place, enduring it with great steadfastness; thus attesting and confirming the true faith with his death and blood. Rev. 2: 13; 20:4. Hence he shall, as a good soldier of Jesus Christ, together with all true conquerors, be clothed in white, shining raiment, and inherit the blessing. 2 Tim. 2:3; Rev. 3:5; 1 Pet. 3 : 9. Concerning this account, see, besides this, Menno Simon contra Gcllius Faber, fol. 98.* WILLIAM WIGGERS OF BARSINGHORN, IN NORTH HOLLAND, A. D. 1534. About the year 1534, a godfearing pious brother, named William Wiggers, residing at Barsinghorn, a village ' in North-Holland, near Schagen, was brought thence to the castle at Schagen, for the true faith and the practice of it. In that place he was imprisoned for about eight days, and was then beheaded with the sword, at early dawn, in the gate of said castle, for the testimony of Jesus Christ, enduring it with great steadfastness. And as he was a godfearing and an agreeable man, he was often employed by the lord of Schagen to transact his temporal business. Hence it came that when the servants of Schagen came to his house, for the pur- pose of apprehending him, he supposed they had come for former friendship and acquaintance' sake; hence he sent his wife to get some viands with which to treat these servants; but before she returned, the dean with his servants, sent by the Roman anti- christ, came and took this defenseless sheep of Christ with them to Schagen, notwithstanding the bailiff of Barsinghorn offered himself as security for the prisoner. Wigger Hendericks, father of the be- forementioned William Wiggers, who was also secu- lar magistrate, having seen, that his godfearing son had, without right and reason, been thus secretly murdered with the sword, instantly forsook his office, and would no longer administer the secular power. OF THE EDICT ISSUED BY EMPEROR CHARLES V. AGAINST THE ANABAPTISTS, A. D. 1535. By the Emperor: To our beloved and faithful commanders-in-chief, the president and members * See also Menno Simon's Works, Holland Edition of 1646, page 471. Also Complete Works of Menno Simon, English Edition ol 1871, page 3. I of our Privy-Council, the Chancellor and members i of our council in Braband, the Governor and Coun- i cilors in Limburg, the President and Councilors in Flanders, the Governor, President and Councilors in Artois, the chief Bailiff in Hainault, the Council- ors of Bergen, the Lieutenant, President and Coun- cilors of Holland, Namur, Friesland, and Utrecht, to the Lieutenant of Over-Yssel, the Governor of j Rijssel, Douay and Orchies, the Bailiff and Coun- cilors of Doomick and Tournesis, the stewards of J Bewest and Beoosterschelde, in Zealand, the Prov- ! ost of Valenciennes, the Bailiff of Mechlin, and all I other Judges and officers of our territories, cities and seigniories, and of our subjects, or their govern- | ors, to whom these presents shall come, happiness and favor. In order to guard against and remedy the errors which many sectarians and authors of contempt, with their adherents, have dared for some time to sow and spread in our territories, against our holy Christian faith, sacraments, and the commandments of our Mother the holy church, we have at different times ordained, and caused to be executed and pro- claimed many decrees containing statutes, edicts and ordinances, as also penalties to be incurred by transgressors, so that by means thereof the common, simple people, and others, may beware of said errors and abuses, and that the chief promulgators and sectarians may be punished and corrected, as an •example unto others. And since it has come to our knowledge, that notwithstanding our aforesaid de- crees, many and various sectarians, even some who call themselves Anabaptists, have proceeded, and still daily proceed, to spread, sow, and secretly preach their aforesaid abuses and errors, in order to allure a great number of men and women to their false doctrine and reprobate sect, to seduce them, and to rebaptize some, to the great reproach and disregard of the sacrament of holy baptism, and of our edicts, statutes and ordinances; therefore we, intending to guard against and remedy this, sum- mon and command you, that, immediately upon receipt of this, you cause it to be proclaimed within every place and border of your dominions, that all those, or such as shall be found polluted by the ac- cursed sect of the Anabaptist, of whatever rank or condition they may be, their chief leaders, adher- ents, and abettors, shall incur the loss of life and property, and be brought to the most extreme pun- ishment, without delay; namely, those who remain obstinate and continue in their evil belief and pur- pose, or who have seduced to their sect and rebap- tized any; also those who have been called prophets, apostles or bishops — these shall be punished with fire. All other persons who have been rebaptized, or who secretly and with premeditation have har- bored any of the aforesaid Anabaptists, and who renounce their evil purpose and belief, and are truly sorry and penitent for it, shall be executed with the sword, and the women be buried in a pit. And in order better to detect these Anabaptists, their adherents and accomplices, we expressly com- mand all subjects, to make known and report them to the officer of the place where they reside or shall be found; and if any one shall know of persons of MARTYRS MIRROR. 427 this sect, and do not report them to the officer of the place, he shall be punished as a favorer, adher- ent, or abettor of the sect of the Anabaptists; but he who shall report or make them known, shall have, if the accused is convicted, one third of their confiscated property. Moreover, we prohibit all our subjects from ask- ing for mercy, forgiveness, or reconciliation for the aforesaid Anabaptists, or from presenting any peti- tions for this purpose, on pain of summary punish- ment; for because of their evil doctrine, we will not have or permit that any Anabaptists shall have any mercy shown them, but that they shall be punished, as an example unto others, without any dissimu- lation, favor or delay. And in order to do this with all that pertains to it, we give each and all of you full power and special command. Given at Brussels, under our counter-seal, stamped here in the margin, on the tenth day of June, in the year 1535. Subscribed by the Emperor and his council, and signed Pe?isart. PETER KOSTER, A. D. 1535- In the year 1535, there was a pious brother, named Peter Koster, who had been sexton of the church at Sardam, in North Holland. But having come to the knowledge of the truth, he was or- dained a teacher of the church, and because of the persecution, went to reside at Amsterdam, where he was apprehended by the bailiff, having been re- ported by a woman living in his neighborhood, who through ill-directed zeal revealed the place where he had concealed himself. And as this took place at a time when some wicked rebellions and con- spiracies were taking place in the world, this friend of God was suspected of this matter; but it appeared from his own writings, as well as in his confession, that he was innocent, and various credible witnesses testify that he had always sincerely opposed these things. Nevertheless, as he had been baptized upon faith, according to the command and ordinance of Christ, and, moreover, had been a teacher, he was sentenced to death, and executed with the sword, at Amsterdam, and is now awaiting, with all the pious, the reward which Christ has promised, say- ing: "Blessed are ye, when men shall revile you, and persecute you, and say all manner of evil against you falsely, for my sake. Rejoice, and be exceeding glad: for great is your reward in heaven. Matthew 5: ii, 12. SYBRANT JANS, HENDRICK GIJSBRECHTS VAN CAM- PEN, STEPHEN BENEDICTUS, FEMMETGEN, DAUGHTER OF EGBERT, AND WEL- MUT, DAUGHTER OF JANS. In the year 1535, three brethren and two sisters named Sybrant Jans, Hendrick Gijsbrechts van Campen, Steven Benedictus, Femmetgen, daughter of Egbert, and Welmut, daughter of Jans, were ap- prehended at Hoorn, in West Friesland, because they no longer sought to obey the Roman church, but the commandments of God. When they were examined, they freely confessed their faith, princi- pally with regard to baptism. When they were asked whether they had been rebaptized, they an- swered in the affirmative, saying that they were not sorry for it; that they had been baptized according to the ordinance of Christ, to the remission or bury- ing of their sins, and the putting on of Christ, with the answer of a good conscience towards God. Rom. 6:4; 1 Pet. 3:21. The rulers of darkness, perceiving that they were not sorry for it, and in- tended valiantly to adhere to their faith, sentenced them to death, pursuant to the imperial edict, as the following sentence, which they pronounced upon them clearly shows. "Whereas M. Anthony Sonck, Bailiff, has entered legal complaint against Sybrant Jans, Hendrick Gijsbrechts van Campen, Steven Benedictus, Fem- metgen, daughter of Egbert, and Welmut, daughter of Jans, that, contrary to the written laws, and con- trary to our Christian faith, and the edict of his im- perial Majesty our most gracious lord, they were rebaptized, without having repented of it, and without having obtained remission therefor, there- fore we determine that each and all of them have forfeited their lives and property, and that they be executed, namely; The men with the sword, and their bodies to be placed upon the wheel, and their heads upon stakes, and the women drowned with a stone tied to their necks; and desire that the judges pass sentence accordingly." "My lords of the court, having heard the answer and defense of the aforesaid defendants, by which they openly confess that they were rebaptized, with- out having obtained remission therefor, deem it just, through their sentence, that all the aforesaid per- sons, according to the edict of his imperial Majesty, and the written laws, have forfeited their lives and property, by virtue of the privileges of this city, and that all are to die, namely: The men to be executed with the sword, their bodies placed upon the wheel, and their heads upon stakes, unless the lords are willing to show them mercy, especially those who renounce and are penitent; and the women to be drowned with a stone tied to their necks or bodies. Passed in the presence of all the judges and three burgomasters, the seventh of June, A. D. 1535." This sentence having been given, they were led forth to death; they went boldly to the place of ex- ecution, and among other things said: "The servant is not greater than his master; if they have done this in the green tree, what will they do in the dry,' ' and the like. Having come to the place prepared for this purpose, they were beheaded. The two women were led to the sea, where stones were tied to their necks, and they were cast in, and drowned. Their bodies were ignominuously left to float about for a long time, until the rulers were moved to have them taken out and buried . Christian reader, here you can clearly see why and for what reasons these people had to die; that what some blind zealots of idolatrous popery say, falsely charge and say is not true, namely: That no one was put to death because of his religion or faith, but on account of their rebelliousness and 428 MARTYRS MIRROR. crimes. But how falsely and shamelessly they act herein may, be judged from this single fact that the same year when these persons were put to death, the siege of Munster took place, and that they were not accused of, much less participated in, this wicked crime. But herein they show the nature of the old Pharisees, who, when they brought Christ to death, did not say that it was on account of his good doctrine that he had to die, but for his blas- phemy. This is the way of all tyrants, that, besides inflicting suffering and death upon the innocent, they also heap upon them false accusations. But when the day cometh that shall come, they shall see whom they have pierced, and say with astonish- ment: "Behold, these are they whom we had some- times in derision, and a proverb of reproach: we fools accounted their life madness, and their end to be without honor: how are they numbered among the children of God, and their lot is among the saints?" Wis. 5:3 — 5. ANDREW CLASSEN OF DROURIJP, BEHEADED FOR THE TESTIMONY OF JESUS CHRIST, UNDER THE STADTHOLDER GEORGE SCHENCK, AT LEEUWAERDEN, A. D. (535- {Copy of a certain old document.') "It is a faithful saying, and worthy of all accepta- tion," which our Savior spoke and left for our in- struction, saying: "Whosoever will save his life shall lose it: but whosoever will lose it for my sake, or the Gospel's, shall save it" unto life eternal. Matt. 16:25; Luke 9:24. This evangelical doctrine, given for admonition and consolation, many faithful witnesses of Christ have taken to heart, who voluntarily surrendered their lives for his holy name's sake, looking to the promises, and the glorious reward which shall be given them not in this, but in the future world; for in the third chapter of Wisdom we read : ' ' The souls of the righteous are in the hand of God, and there shall no torment touch them. In the sight of the unwise they seem to die: and their departure is taken for misery, and their going from us to be utter destruction : but they are in peace. For though they be punished in the sight of men, yet is their hope full of immortality, and having been a little chastised, they shall be greatly rewarded: for God proved them, and found them worthy for himself. As gold in the furnace hath he tried them, and received them as a burnt offering." Verses 1 — 6. This a glorious testimony, and well accords with the words of the holy apostle Paul, that we must through much tribulation enter into the kingdom of heaven (Acts 14:22); as also our Savior says that the way is narrow, and the gate is strait, that lead- eth unto life; and that there are few who walk in it; few, when compared to the great multitude and majority who choose the broad way, and walk through the wide gate, to their own destruction and eternal perdition. Few were found at Sardis, who had not defiled their garments; nevertheless these few were to be crowned as conquerors, clothed in white raiment, and their names were not to be blottted out of the book of life; and the Son of God shall confess their names before his Father and his angels, which is promised to all that overcome. Rev. 3:5. This was taken to heart by those who did not look upon what is visible and perishing, but upon the invisible, as appears in the pious witnesses and martyrs of Christ, who, for Christ's sake, gladly forsook not only all their property and the distinction which they enjoyed in this world, but also their own lives; for neither persecution, nor any creature in the world could deter them from the love of God and Christ. Rom. 8:39. Among others, it was seen also in the case of a manful hero and armed soldier of Christ, named Andrew Claessen of Drourijp, a village in Fries- land, situated between Leeuwaerden and Franneker; who, A. D. 1535, under the Stadtholder George Schenck, was apprehended, brought to Leeuwaer- den, beheaded on the sixteenth of March, and placed upon a wheel. This took place three days after his imprisonment; however, the pious secretly took him down and buried him ; and his soul is now also resting under the altar of God. FURTHER OBSERVATION. He had seven children, who after the death of their father had to wander about in poverty and misery, yet were supported by some kindly dis- posed persons, though not without peril. These things we have recorded from the testimony of their descendants, who, to this end, have sent us their written attestations, from the town of Franneker, in Friesland, dated March the 13th, 1658, and sub- scribed, Jouke Wybes. SEVEN BRETHREN, A. D. 1536. In this year, also seven brethren, namely, Hans Beck, Wolfert Schneider, Christian Alzeiter, Bal- thasar Gesel, Wolfert from Getzenberg, Hans Mau- rer, and Peter Kranewitter, from Gofedaum in Etsch- land, were apprehended. Various things were resorted to with them, in order to conquer them, and to draw them away; but as they could not be prevailed upon, but adhered to their faith and to the truth, they were sentenced to death by the children of Pilate, who, through the advice of the high priests, delivered them to the executioner, who had to bring the matter to a close. Thus they were put to death, mightily admonishing the people to repent, and that this was the divine truth, showing that no impure, false, idle, or heedless hearts can stand the test. Wolfert had once apostatized, and consented to the will of the wicked ; but afterwards deplored and bewailed his course. When after a few days he was again called before the judge, he again confessed the Lord, and said that the devil had deceived him in what he had done against God. He was then put back into the tower to the others, and with them steadfastly suffered death, and in this manner they together testified with their blood to the truth, at Gofedaum. MARTYRS MIRROR. 429 PETER GERRITS, PETER JORIS, PETER LEYDECKER, AND JOHANNA MELS, A. D. 1 536. In the year 1536, on St. Margaret's day, in the morning, the Bailiff at Zierichzee apprehended three brethren and one sister, named Peter Ger- rits, Peter Joris, Peter Leydecker, and Johanna Mels, whom he took with him half dressed, and put them in prison, where they were confined for seven weeks ; but no suffering or misery inflicted upon them could induce them to apostatize. When they were examined, and many human institutions were presented to them, which they endeavored to refute with the word of God, the Burgomaster said : ' ' We care not for your word of God, but hold to the mandate of the Emperor, and shall igno- miniously exterminate all those who act contrary to it." They answered : ' ' Lord Burgomaster, by this you prove yourself to be a protector of the king- dom of Babel and of Bel for which you will indeed reap some reward here on earth, but hereafter, with antichrist and the crowned beast, eternal dam- nation in the lake of fire." 1 John 2:18; Revela- tion 13; 19:20. They were then placed upon the rack, though contrary to their privileges, for they were mere citizens ; however, they would not apostatize, though they were tortured so that the blood ran down their feet: but they trusted in and cried to God alone. After being tortured, they were brought up above again, where they comforted each other with the word of God. 1 Thessalo- nians 4: 18. Finally, on the 4th of September, they were sen- tenced to death. They were brought bound upon the scaffold, yet came forth boldly and humbly, as lambs of Christ, and finally knelt down, saying with Stephen ■ " Lord Jesus, receive our spirits into thy hands." Acts 7:59. They were all then speedily beheaded, their bodies burned, and their heads placed upon stakes. Thus they offered up their sacrifice. JEROME KELS, MICHAEL SEIFENSIEDER, AND HANS OBERACKER, A. D. 1536. In the beginning of the year 1536, Jerome Kels of Kufestein, Michael Seifensieder of Wald in Bo- hemia, and Hans Oberacker from Etschland were dispatched to go into the Earldom of Tyrol. Acts 13:2. But when they arrived at Vienna, in Aus- tria, they were apprehended, having been betrayed by the host with whom they had lodged. Acts 4:3; 5 : 26. While they were eating supper, the people tried to ascertain their character by drinking to their health; but when they perceived that they would not respond, the host had some paper brought, and wrote a letter in Latin, which, among other things, read as follows : " Here are three persons who appear to me to be Anabaptists." But he did not know that Brother Jerome understood Latin. Then said Jerome to the other brethren, they would watch together, let things go as the dear Lord should please. Two hours afterwards the constables came and brought them bound before the judge, and when they had been examined they were put in prison. Eight days afterwards the judge had them brought before him and his assessors, where they were told to recant. Brother Jerome said that they themselves should forsake their unbelief, and not so falsely bear the name of God, or of Christ. Thereupon the judge became highly incensed at Jerome, and when the latter said they were no Christians, the Judge said : ' ' You are a desperately wicked fellow." And though he was asked this as much as ten times, he constantly confessed as be- fore. The assessors then said : ' ' This reprobate fellow is not worthy that your wisdom should be- come enraged at him." They were then led back into prison, and the judges were highly offended at Jerome and his brethren. After another eight days the judge again summoned all three before him, taking to him three of the most wicked priests. When these would speak with Jerome, contemned our calling, reviled our faith, and said that they were sent to instruct them regarding their error, Jerome boldly and fearlessly said: "We are in the right way: our calling is from God, and Christ has taught us that we should not hear a stranger's voice." John 10:5. He also said: "We are willing to give an answer to every man, and to show the ground of our hope ; but with monks and priests, who are sent by the pope, who is the antichrist, we do not desire to speak ; for they are great rogues, whoremongers, perjurers, deceivers and seducers, even as these." Thereupon the Judge said : ' ' My good Jerome, you do not yet know these good lords." Jerome said : ' ' God is my Lord, but not they. Matthew 11:25; Luke 10:21. He then, for almost two hours and a quarter gave answer concerning the mass, original sin, infant baptism, calling, and their awful, idolatrous sacrament. Then followed many entreaties that he should regard his dear life, wife and child, and take to heart their sincere promise; and that he should pray to God; they would also. But he said that they had the truth and would adhere to it, they might do what they pleased, and as they could also not overcome the other brethren with their poison, the judge remanded them to prison, in which they sang comforting hymns together, and rejoiced in God. And as they could hear each other, they called to one another, com- forting and strengthening one another. They also delivered their written confession of faith, with full proof from the holy Scriptures, to the lords at Vienna, and to the judge. To the aforesaid brother Hans Oberacher the day of the Lord appeared three times, as he informed us from prison, and he saw unutterable things with the eyes of the spirit, as also with his bodily eyes; he saw the condition of the children of God, and how great grace they received from God; on the other hand, how mighty and terrible this day is for the wicked; so that he prayed that God would 430 MARTYRS MIRROR. never let him incur this wrath, which is so great and dreadful upon wickedness. Mai. 3 : 17; 4: 1, 2. Many attempts having been made to prevail upon these brethren, and they remaining steadfast in the faith, as strong soldiers, and lovers of God, they were condemned to death by the children of Pilate, and burned to ashes, at Vienna, on the Friday pre- ceding Judica, in Lent of the aforesaid year. GEORGE VASER, AND LEONHARD SAILER, A. D. 1536. In this year, George Vaser, a minister of the Lord and his church, and Brother Leonhard Sailer, his companion, were apprehended at Neudorf, in Austria, where they were passing through, and were put in the stocks there. The next day, the Judge of Metling, and the whole council, as also other people with them, came and asked him on what account they were imprisoned there. They replied : ' ' For the faith of Christ, and the divine truth." They then took them, and brought them into the market town of Metling, a distance of several furlongs from Neudorf, and two leagues from Vienna. On the whole way they testified with great boldness to the truth, and with many words declared to them the judgment of God, so that the Judge and all the others were amazed and dared not say a single word against it. Thereupon they put them all into the common prison, in which they met with all manner of ungodly and shameful impropriety on the part of their fellow prisoners, which daily caused them great sorrow of heart, so that they would rather have been cast into an offensive dungeon where they would not have been obliged to listen to this impiety. During their imprisonment they were much ques- tioned with regard to infant baptism, the sacrament, and that we call them all ungodly and unbelieving; but they told them, that, as regards infant baptism, they were entirely welcome to it, and also said : "Because they called themselves Christians, but falsely bore the name of Christ, and did not move with a finger the least of Christ's commandments; therefore they should know that they were of the devil (John 8:44); and if they would not repent of their sins, God would destroy their false boast, so that they, with the whole world, and the rich man would be cast into the abyss of hell, which would certainly come to pass, though they now did not believe it. Having been in prison nearly a whole year, and being fully prepared for death; yea, of good courage and cheer, and joyful in the Lord, they prayed that the Lord, the gracious God, would deliver them from this mortal tabernacle, and this wicked, blind world; for they had a good hope and great joy and a sincere desire to depart, and ex- pected every hour, to die manfully and boldly, through the help and power of God, for the divine truth, and for the name of our Lord Jesus Christ, notwithstanding all the pain and suffering, which might be inflicted upon them. However, through a special providence of God, they were wonderfully liberated, unharmed in their consciences, and came in peace to the church at Trasenhofen, and were joyfully received in the spirit, as good, worthy and beloved brethren. FURTHER ACCOUNT OF GEORGE VASER, A. D. 1537. In the following year, at the request of some of the zealous, the above-mentioned George Vaser, was sent to Pechstall, in Austria, where he gladly began to teach the word of the Lord, notwithstand- ing he had just come out of the prison at Metling. He gathered the believers, and established a church, according to the command of God. But he could not escape a certain deceiver, a genuine tool of all treachery, who, under a false appearance, pretended to learn the grounds of the truth of him as a minis- ter, but, in the meantime appointed many servants, commanding them at a suitable time to apprehend this George Vaser, which they faithfully did. He was then subjected to much cruel torturing, and while in prison was tempted in manifold ways ; but he remained very steadfast and faithfully fol- lowed unto death him whom he had proclaimed in the faith; thus testifying with his blood (being ex- ecuted with the sword) , to the faith and the truth of God. Matt. 24: 13; John 10:4; r Peter 5:1. SEBASTIAN GLASMACHER, AND HANS GRUENFEL- DER, A. D. 1537. In the year 1537, also Sebastian Glasmacher and Hans Gruenfelder were apprehended for the faith and divine truth, at Imst. in the upper valley of the Inn. They were executed with the sword, and then burned. They confessd the Lord and his holy word and truth with great gladness. A countless multi- tude were present at their execution. Hans called and spoke with a very loud voice, admonishing and warning the people, to the best of his ability; so also did Sebastian, and in this they continued, until their death. This greatly astonished the people. Their bones however could not be wholly burned; hence they were afterwards thrown into the water. The heart also of the one could not be burned, which was no doubt for a remarkable testimony. John 15:27. HANZ PEIZ, AND SOME OTHERS, A. D. 1537. In this year 1537, also Hans Peiz, a minister of the Gospel, and several of his fellow believers were apprehended for the divine truth, at Passau, on the Danube. They were imprisoned a long time, suf- fered much, and, together with others, who con- fessed their faith and the truth, fell asleep in prison, after great steadfastness, and heroic piety. MARTYRS MIRROR. 431 HANS WUCHERER, AND HANS BARTEL A. D. 1 537. In this same year 1537, brother Hans Wucherer was apprehended in Bavaria, and with him another brother, named Hans Bartel, a weaver. They were taken to Mermes, where they were confined for sixteen days, and were twice examined by Caiphas and the priests, and twice through the torture. They were asked what they believed concerning the sacrament. They spoke mightily against it, that it was an abomination, and an idol before the Lord; and that it was not to believed that they could give the body of Christ, with flesh and blood, just as he hung on the cross to eat so many hundred thousand times; but they said that the supper was a memorial of his suffering, death and the shedding of his blood, by which he redeemed us, Matt. 26:25; Luke 22:19. To commemorate this, and to search their hearts, is the purpose for which believers, who are members of his body, or his church, are to observe it, with sincere thanksgiving to him. They then asked them concerning infant baptism and what they held of their priests and churches. They spoke against all these according to the truth. They then questioned them about their views re- garding their matrimony, and the Ten Command- ments. To this they also gave their reply. They were then brought bound to Bruckenhausen, where each was separately put in chains in prison. Six times they were brought forth and examined, in or- der to induce them to recant, which if they would do, mercy would be shown them. But they would in no wise exchange the divine grace for the favor of the world, since they felt assured that they were in the true faith and in the truth of God. The seventh time the priests came to them into the prison; but they adhered constantly to God. They also greatly tortured them, severely racking Hans, and Brother Bartel twice, without, however, prevailing upon them . The eighth time the Judge came to them, to- gether with three others. After maltreating them fearfully, he sentenced them to be burned ; but they hoped in the Lord, to remain faithful and steadfast unto the end, in the divine truth, through the un- speakable riches and power of God. They were then burned for the faith valiantly testified to the truth, and obtained the crown of the martyrs of Christ. PHILIP DE KEURS, 1537- In the year 1537, there was at Cassel, in Flanders, a Godfearing pious brother, whose name was Philip Keurs, a joiner by trade. And since he had also separated from this present wicked world, and had entered upon the peculiar way of the cross, which leads to the kingdom of God, he, like his Lord and Master, Jesus, was hated, despised and persecuted by the servants of this world, so that he finally fell into the hands of tyrants, who cruelly maltreated him with severe imprisonment. But as he was not founded upon drifting sand, but upon the immova- ble Rock (Matt. 7:24,26; 16:18), he remained steadfast in every respect, as gold which is tried in the fire, i Peter 1:7. And since nothing could move him to swerve from the truth, he was sen- tenced to death at said place; in this manner con- firming the faith of the truth with his death and blood. And as he here became a partaker of the sufferings of his Lord and Master Christ Jesus, so he shall also, when his glory shall be revealed, re- ceive and enjoy great gladness and joy, and in eternity the crown of everlasting glory. 2 Tim. 4:8. TWELVE PERSONS, MEN AND WOMEN, BURNED AND BEHEADED FOR THE TESTIMONY OF JESUS CHRIST, AT VUCHT, NEAR HERZO- GENBUSCH, A. D. 1 538. ( Copied from certain very old testimonies. ) In the year 1538, in August, there were appre- hended in the town ten or seventeen men and women, who were said to have been rebaptized, all of them humble (or poor) people, etc., except a goldsmith, who was among the number, whose name was Paul Vandruynen, and who was said to be their teacher.* This Paul, together with three other men, was strangled alive and burned, upon a scaffold at Vucht, on the ninth of September. The other three were named: Michael Stevens of Oosterhont, a potter; John Block of Ghent, a tape- maker; and Adrain of Gravenhage, also a tape- maker. A rope was tied into the mouth of each that they should not speak or cry aloud. Two Minorites and two Dominicans were also present, who wanted to say much to them, and show them a crucifix; but they would not look at it, saying that they had God in their hearts, and, therefore, would worship neither wood nor stone; they also prayed for those who put them to death, and said that the servant was not better than his master, and that they did willingly die in his name, but would not listen to the monks. The trial was conducted by a commissary from the court, named Sir Adrian van de Grave a licenti- ate in both laws. He had with him a man of the aforesaid sect, whose misdeed had been remitted to him (probably an apostate), who pointed out their residences. To said commissary seven Judges were added, who together sentenced them; namely: Sir Goosen van der Stege, Gisbert Heyn, and Matthew Stooters, in the ring. The four other Judges were: Hendrick Pelgrim, alias Ketelaer; Sir Hendrick Luysterisan van der Stege, Heyligengoestmeister, and Govert Symons, jailer. On the eleventh of September, at the aforesaid place, three women and one man were strangled, who were said to be rebaptized; one of whom was the wife of Paul, the teacher, here also monks were present, to induce them to renounce. Bishop says the writer. 4:32 MARTYRS MIRROR. Paul's wife said: "O Lord, enlighten the eyes of those who inflict this suffering upon us, that they may see what they are doing. I thank thee, O God, that thou countest me worthy to suffer for thy name's sake." The Dominican said to another woman: "Will you not adhere to the holy church?" She said: "I adhere to God; is this not holy church enough for me?" The Dominican then said to the man, John van Capelle: "Ask God to forgive you for having set a bad example unto us." He answered: "I did not err, but dealt with the word of God, and am sorry that I have been so long in darkness. I entreat you, citizens, read the Gospel, and live according to it; forsake your drunkenness, knavery, cursing and crossing your- selves," etc. The third woman said: "O God Almighty, do not lay upon me more than I can bear, ' ' etc. Thus they gladly died. The aforesaid Paul and his wife had an infant of nine months, which was still unbaptized; this they took from the mother in prison and baptized it. Lord Philip van Doom, dean of St. John, Postulia, wife of Sir John van der Stegen, and Anna, wife of Sir Goosen van der Stegen acted as sponsors to said child. All of them were then put to death, and on the fourteenth of September, at six o'clock in the morning, a young man of the above named sect was also beheaded. Thus far the old document sent to us from Fries- land. Compared with the account in the History van den Opgang van's Hertogenbosch, by Borre van Uytrecht, concerning the persons who were brought thither as prisoners. Note . — It appears that the entire above account was written by some one who had not yet come to the faith; since he calls the true faith of said persons who were put to death a sect; of whose death he seems to have been an eye witness; hence we can assume this with the greater confidence, since it is certain that the opponent of a belief will not em- bellish, but much rather speak against it. LEONHARD LOCHMAIR, AND OFFRUS GREIZINGER, A. D. 1538. In the year 1538, Brother Leonhard Lochmair, a minister of the word, in the Earldom of Tyrol, was apprehended, and taken to Brixen, where a great number of priests practiced all manner of craftiness with him, until they caused him to apostatize. They then demanded of him, that he should go about the country for a whole year, with Doctor Gallius, and preach against and renounce the divine truth. This he would not do; hence they confined him in prison: for he had been a priest before he became a brother. He came to himself and repented of his apostasy, and great fear came upon him, for the judgment of God pressed upon him; but since God knew his sorrowful heart, he so ordered it that he was restored again, as will follow in the sequel. In the same year, 1538, Offrus Greizinger, also a minister of the word in the Earldom of Tyrol, was apprehended. He was sought on the mountains and in the valley, and spied on bridges and else- where. A large sum of money was also offered for his apprehension, and spies and traitors were sent out, who pretended to have a desire to become pious. When they had apprehended him, he was also brought to Brixen and put in prison there, his apartment being so near to that of Leonard Loch- mair' s, that they could converse together. There Leonhard greatly deplored his apostasy to Offrus, and sorrowed greatly on account of it. Offrus then gave him much consolation, when, after genuine sorrow and true repentance, he proclaimed to him the remission of his sins in the name of the Lord ; yea, through his intercession, re-established him in his faith, and received him again as a fellow mem- ber and brother. Not long after, when Brother Offrus, the faithful servant of the Lord and his church, was sorely tried in manifold ways, and much threatened with the torture, if he would not point out to them his brethren who had not yet been driven away, es- pecially those who had harbored him, and done good to him, he said to them : " I have resolved to endure all pain and suffering which man can endure, even unto death, through the power of God, before I shall tell you this, and become a traitor. I well knew beforehand that this would be my fate. You have me in your power, do whatever God will per- mit you to do; if you want to tyrannize over me, you may do so ; God will find you. I have nothing to say or to show." They then assailed him with threats, and urged him that if he had the truth, they would admonish him in the name of the truth, to show and speak the truth. Then Brother Offrus said : "I know you and your truth ; you have heard what I said." They also asked him whether it was not true that if our numbers should increase, we would rise up against and kill them, if they would not come over to our side? He told them that if we should do this, we would not be Christians, but only such in name; adding: "If you were true Christians you would not torture or kill any one." Hence they bound him, and drew him up, but speedily let him down from the torture, and threatened him, asking why he would have his members thus torn asunder. He replied: "I am in your hands; do with me whatever God will permit you to do ; you can take from me no more than my life." They then de- spaired of accomplishing anything with him . Eight days after, they again drew him up, this time twice, yet more gently: but he said : "I have told you once what I can tell, and be it known to you that God will find you for your tyranny." They again despaired, and thenceforth left him alone, torturing him no further. He was sick in consequence of the torture, so that he said the less. After another eight days, they again came to him, called him before them twice, but did not remain with him long, because he laid before their eyes their rascality, roguery, and unrighteousness. MARTYRS MIRROR. 433 After much suffering and tribulation he was then sentenced to death by the children of .Pilate, placed alive into the fire, and burned to ashes ; thus valiantly and steadfastly, as a Christian hero, testifying to and sealing his life and doctrine, with his blood, on Halloween, A. D. 1538. And though he had pre- viously wrestled hard with death, yet when he went forth unto death, he was glad and joyful in his heart. But as Leonhard Lockmair had formerly been a priest, the priests prevented his dying together with Offrus; for they intended first to divest him of their accursed ordination. In this, in order to bring to naught their counsel, God so ordered it, that the suffragan who was to do this, died. Thus he was executed with the sword, a few days after Offrus, and, as a true priest, offered up and gave himself as an acceptable offering unto God, and testified to his truth unto death. Rom. 12 : 1; 2 Tim. 4:6. MICHAEL WIDEMAN OR BECK, A. D. 1 538. About this time also Brother Michael Wideman or Beck was apprehended at Ricten in Allgau, to- gether with some other persons, which other per- sons, however, were sent home, while this brother was put in prison for the faith . Many things were resorted to with him, and he was admonished to re- nounce, but he had a good assurance of his faith in Christ, and said: "When I was living with the world in all unrighteousness, in sins and wickedness, no one admonished me to renounce, but I was con- sidered a good Christian before the world. But now that I have become converted, and amended my life, I am told to renounce ; but I have become converted once, and have renounced all unrighteous- ness, and in this conversion I will persevere unto the end, and will not be turned from it, for that in which I stand is the true foundation." After being imprisoned almost half a year, he was beheaded and burned. MARTIN OF VILGRATEN, AND CASPAR SCHU- MACHER, A. D. 1538. In the year 1538, the brethren Martin of Vil- graten, and Caspar Schumacher, were both appre- hended for the divine truth, at Michelsberg, in Priesterthal, and, after great steadfastness, sen- tenced to death, and executed with the sword; thus manfully persevering in the faith unto the end. They were of good cheer in their bonds and tribula- tion, and held fast to the love of God, from which they could not be separated through tribulation, fear, persecution, hunger, poverty, nakedness, or danger. No sword was so keen, no fire so hot, no devil so wicked, no man so diligent, as to turn them from God and his truth, and from their Lord and Savior Jesus Christ; but they, through the grace and power of God, kept that which God had given them to know, even unto death. JOHN STYAERTS, AND PETER, A. D. 1 538. About this year, there were, in Flanders, two cousins, one named Styaerts, the other Peter. These two blooming and God-seeking youths re- sided with their parents in a village called Mereedor, in Flanders. And as they were very zealous for God, and searched the holy Scriptures, they soon perceived, that the believing and regenerated — ac- cording to the doctrine of Christ, as a sign of having buried the former sins, and risen with Christ, and walking in newness of life — had to receive Christian baptism, in the water; and since they were desirous of this, they journeyed to Germany, to seek others of their fellow believers. But as they could not find such as suited their wishes, they soon returned to their parents in Flanders, where they earnestly sought the Lord their God, so that they had a good report, doing much good to the poor, and saying with Zaccheus, that if they had defrauded any one, they would restore it fourfold. Luke 19:8. When the blinded papists, who most bitterly hated the light ol truth, perceived this, they took these two young lambs out of the houses of their parents, at MeVeedor, and brought them beyond Ghent, into a village called Vinderhout, where they most severely imprisoned them in a dungeon. Jer. 38:6. Once when their sister came to bring them some fine shirts, they told her that they could not keep them from the worms, which were in their food, eating it, and in their clothes and shirts on their bodies. They further said : ' ' Here is a Bible, the contents of which, as well as the cause of our bonds, will yet come to light after our death." The aforesaid John Styaerts was once released from prison, on account of sickness, and, as is thought, could easily have obtained his liberty; but he voluntarily returned to prison, desiring gladly to die with his dear brother for the name of Jesus. Thus after a certain time they were led to the slaughter. Peter, who came forth first to die, casting his eyes up to heaven, boldly called out to John Styaerts : " Fight va- liantly, my dear brother; for I see the heavens open above us. Acts. 7 : 56. They were together put to death with the sword at Vinderhout. Thus these young branches in the court of the Lord (Jer. 17:8; Ps. 1:3), were also devoured by the awful beast which rose up out of the sea (Rev. 13:1), but they had no power over their immortal souls, which escaped from them unto God, where they shall for- ever live in unspeakable joy. When their parents came from Mereedor to Vinderhout, and inquired for their children, the villagers told them that they had already been executed with the sword. And thus they were deprived of their children by these tyrants. HANS SEYEL, AND HANS OF WELS, A. D. 1538. In the same year, 1538, on Wednesday before Christmas, Hans Seyel of Mur, and Hans of Wels, were apprehended for the faith and the divine truth, at Sandweid, in Kaernthen. After valiant stead- fastness in the faith, they were condemned to death and executed with the sword; thus, even unto death, 434 MARTYRS MIRROR. boldly testifying with their blood to the way of truth, from which they would not depart as long as their eyes were open, and breath remained in their nostrils. OF A CERTAIN DECREE PUBLISHED IN ENGLAND AGAINST THE ANABAPTISTS, A. D. 1 538, AND WHAT FOLLOWED THERE- UPON, A. D. 1539. "After manifold tyranny, persecution and putting to death," writes P. J. Twisck, "in various coun- tries and kingdoms, against the Christian flock, also in England a decree was proclaimed, in December, A. D. 1538, against the believers baptized according to the ordinance of Christ. By virtue of the same, they, right in the face of cold winter, were banished from the country, and had to flee whithersoever they could. Thus it came, that some of them fled for refuge to Holland, and having come to Delft, they were there spied out by their enemies, and fell into the hands of the tyrants; and, after manifold trials, and steadfastness in their faith, they were sentenced to* death for the truth, at said place, and, on the 7th of January, A. D. 1539, put to death. Sixteen men were beheaded with the sword, and fifteen women drowned. These sixteen men and fifteen women, thirty-one persons in all, who, in the year 1539, fled from England to Delft, and were there put to death in the same year, for the true confession of Jesus Christ, must plainly and positively be distinguished from other twenty seven persons who lost their lives there one year earlier, namely, A. D. 1538; whose written examinations and death sentences we have seen; but as we have not found sufficient light therein, we pass them by, commending them to God, and thus take our leave of them. APOLLONIA, WIFE OF LEONHARD SEYLE, A. D. 1539. In the year 1539, one sister Apollonia, wife of Leonard Seyle, having been with him in the upper country, was apprehended in the Earldom of Tyrol, and brought to Brixen; but, through the immutable grace and power of God, who valiantly aided her womanly heart, she constantly and firmly continued in the true faith, and in what she had promised God in Christian baptism, and would depart neither to the right nor to the left. Hence she was then sen- tenced to death, and drowned, thus receiving the martyrs' crown. GREAT PERSECUTION IN AUSTRIA, A. D. 1539. In said year, 1539, the church having dwelt for a little while at Steinborn, in Austria, and having be- gun to increase there, the old serpent, the envious and arch-wicked satan, who so miserably tormented the pious, could not endure or overlook it, but in his wrath stirred up the children of wickedness, es- pecially the priests, who in all this are his agents and executors ; so that they constantly filled the ears of King Ferdinand with their unjust accusa- tions of the pious, . and instigated him, so that he complied with their demand, and sent his Marshal from Vienna, with provosts and a number of horse- men, who unexpectedly came to Falkenstein, whence they took with them a great mob, and fell upon the church at Steinborn, on the 6th day of December, in the evening or at night, in the above-mentioned year. All the men whom they found, they put into one room, and thus they also did with the women and maidens. With great tumult and noise they kept watch during the night, and brought in all whom they could find. Their chief intention was to apprehend the elders and ministers of the church, hoping to obtain much money from their people, and thus deprive the poor people of their sustenance, notwithstanding God would severely punish such wickedness. But God through his providence prevented them, so that they could not find a single minister. In every nook and corner they rummaged for the sustenance of widows and orphans, and persevered greatly in their ungodly assiduity. But God brought to naught and folly their counsel, when they thought to find wealth among the poor. In their tyranny they apprehended sick people, children, and pregnant women, so that it could have moved a heart of stone to the deepest, and enduring compassion. The imprisoned brethren and sisters made them- selves ready to offer up their bodies and lives unto God, whether through fire or through the sword. On the evening when this persecution took place, some men of Philip's people had also come, with the intention of making known to them the ground of the church, and of their whole life. Thus as many as a hundred and fifty brethren were to- gether apprehended, and, well guarded, were brought up to the castle of Falkenstein. Among their number there were some who had not yet received the baptismal covenant of grace; as also some who had apostatized from the truth, and were now penitents. Having all arrived in the castle of Falkenstein, they conferred with those who had not yet bound themselves in the faith. These they asked what they purposed to do in this tribulation, and told them that, if they, for the testimony and honor of God, would firmly adhere, in all suffering, to the Lord Christ, whatever distress and anguish might befall them, they would consider them fellow- companions in the kingdom of Christ, and hope that God would be gracious to them ; however, with this understanding, that with those who through the providence of God should be released, and return to the church, the latter should have authority, by virtue of the Lord's command, to deal according to their confession, in the proper measure and order; and since they had this intention and resolution, they would write to the elders and the churches, and afterwards give them full information. Thereupon they all indicated their willingness, and, with a joyful heart and great thankfulness, de- sired to accept this covenant as a grace of God. MARTYRS MIRROR. 435 Immediately upon this, the church was informed of it by letter. A written answer speedily came, that all the believers were well satisfied with this resolution; since such as had not yet been incorpo- rated, according to divine ordinance, into the church, but agreed with it in all things, and desired to show forth an honest testimony of the truth, to suffer with it and to give their lives for it in this extremity, might well be received as fellow believers. When they were again informed of the decision of the church, they willingly entrusted themselves to the Lord, manifested patience in all tribulation, as others of the pious, and made a good confession before many witnesses. While they were yet at Fal- kenstein, King Ferdinand sent his Marshal, several doctors from among the priests, and the execu- tioner, that they should go to them. These, on Christmas night, which is customarily celebrated in every country, began to deal with much craftiness with the imprisoned witnesses of the truth ; they also put subtle questions to some of them, as to what was their ground and hope, and where their treasure or money was. Thereupon they confessed in truth, that Christ was their Lord and Savior, their only comfort, their only hope, their dearest heart- treasure and best portion, in whom they received God's help and grace. They also treated with them about other articles, and wanted to instruct, teach, and convert them, as they said, especially with regard to their sacrament, which they highly ex- tolled, and would have them believe that the flesh and blood of Christ were present in it, and that it was our Lord God, as they said ; but the brethren answered that it was a dumb god, and that the Lord's Supper had quite a different signification than they perversely represented, thus shamefully deceiving and seducing the world. With these and many other confessions the King's messengers re- turned to Vienna ; but these imprisoned brethren remained in custody in the castle of Falkenstein. Thus it continued until the beginning of the year 1540, when the King's Marshal came, together with a Spaniard, the Provost of the Empire, and other horsemen with their equipments. These further ex- amined the imprisoned brethren, and those who did not comply with their demands, but held to the truth confessed, they speedily laid in iron chains and bonds, coupling them two and two together by their hands. In the mean time many of the sisters, their fellow believers, came into the castle of Falkenstein, when the prisoners were to be taken to the sea; some were waiting for the imprisoned brother Eeg- machel, and others were particularly engaged in earnest and fervent prayer and supplication to Goo Almighty, that he would keep them from all wrong and sinful actions, on sea as well as on land, and also give them a steadfast mind, and grant that they might persevere in the truth unto the end. After this prayer, a Spaniard was commanded to send all of them away. Hence they began to take leave from one another, with many scalding tears and weeping eyes, affectionately admonishing each other, that each should firmly and unfalteringly adhere to the Lord and the truth confessed. Time and again they commended each other to the gracious protec- tion of God, not knowing whether in their Hie time they should ever see each other again with their bodily eyes. Thus man and wife had to separate from each other, and leave their little children ; which flesh and blood would not have been equal to, had it not been done through the power of God, and for his sake. This leave-taking was so pitiful, that the King's Marshal, and others like him, could not keep back their tears. When everything was arranged, and the escort was ready, the pious went forth, firmly trusting in God, that he would aid and deliver them. Thus they were brought from the tower, two and two together, ninety in all, after having been confined five weeks and a half in Fal- kenstein; but the sisters had to remain in the castle, and from the walls, looked after the brethren, with much sighing and sorrow, as long as they could see them. After this, the sisters were all sent away from the castle to the place where they resided ; but the brethren whom they did not want to take to the sea, on account of infirmity or sickness, and some because of their youth, they retained as prisoners in the castle; now and then they gave some of the young lads as slaves to Austrian nobles ; however, nearly all of them returned to the church ; the others remained in the castle, and for them God also wrought a gracious deliverance. The cause of this great distress of the pious was solely, that in antichristendom they testified against the idolatrous and unrighteous life and ways of the priests, for which, as an abomination, God should once severely punish them, and make an end with them and their sins. Hence, King Ferdinand gave the crew of priests, who are a band of robbers, and delight in killing and slaying, power to do with them as they pleased. These condemned them as worthy of death, that they should not be tolerated on the earth, but should be sent to sea, thus to wear out their lives in much anguish and distress, as a warning to other brethren ; and that the other three should be delivered into the hands of the Admiral of the Armada on the sea, and be employed on the galle- ons, in pilaging and waging war against the Turks and other enemies ; though these imprisoned breth- ren previously told the messengers of the King, that they would not go against the enemy, to pillage and wage war, neither would they consent to do wrong on the sea just as little as on the land, nor sin against God in heaven; and that, since it was con- trary to their faith and conscience, God, through his unconquerable power, and his grace, could preserve them on the sea as well as on the land. Never- theless, these witnesses of the divine truth were led, through the King's messengers and his strict com- mand to the authorities, through cities, towns and villages, to be brought from one court to another. In this they suffered much and manifold adversity and great sorrow; but God always granted them gracious means, particularly in this, that every morning and evening they could all unmolestedly pray to God, and that one brother could without hindrance comfort the other ; which they accepted very gratefully as a special grace and gift of God. 436 MARTYRS MIRROR. By this and the ordering of their whole life they convinced the people in many places, so that many who at their arrival regarded them as malefactors, had great compassion on them. Moreover, the King's servants, their conductors,, frequently bore them testimony, and told them that they should not pass silently through the cities and towns, but should make their faith known by singing or other- wise. Thus the faithful company was led, like a flock of sheep, through countries and cities, to the sea; journeying from the castle of Falkenstein to Vienna, thence to Neustadt and Schottwien, over the Sem- mering, to Bruck-on-the-Mur, to the borders of Ba- varia, to Luebeck and Marburg, to Tiele, to Stein, in Carniola, over the Save to Laibach, but still no com- fort came. During their imprisonment there they had to suffer much hunger and distress ; they were fed with the bread of anguish, and had to drink the water of sorrow; but thus it was the will of God to reveal his word and truth in every place and coun- try, and to make it known to the nations that were ignorant of it, and to let them hear the sound thereof; even as he always provides gracious means to lure men away from unrighteousness, so also here, where these witnesses of the faith and the di- vine truth were led to many and various places, and also to places where strange languages were spoken, where the truth had not been heard, and where it was unknown and hidden among the nations. They caused some from Carniola to search after the truth, and thereby some attained to a knowledge of it, who are still at this day serving God with a sincere heart. But how these captive brethren, while on their jour- ney, were treated in many places, how they were beaten, driven, and coupled together with ropes and chains, and what resulted to them from this, would be too long to write; still, however great the tribu- lation they suffered, God always comforted them in their hearts. But since God always remembers his own for the best, even when in the greatest fear, and never en- tirely forgets them, he strengthened some in their imprisonment, so that they trusted in God with a good assurance and hope, that he would work for and show them a deliverance. Therefore they prayed with the others in the fear of God, though they were firmly resolved to suffer for the truth of God, and to die rather than to participate in wicked piracy; yet they had reason enough, constantly to persevere in prayer to God, with heartfelt lamentation and sigh- ing, that he would promote his divine honor in them. In this God showed them, how they should hold proper converse with each other, the strong care for the weak, and assist one another. And though they had but very little sustenance, yet they trusted in the Lord, that he would provide for them, so that they should not have to beg for their bread. Then, on the twelfth night, at Trieste, they were all delivered from their chains and bonds, and went out of prison. Through the providence of God a place was shown them, where they all in the same hour let themselves down by cords from the walls of the city. Thus the very bonds in which they had been brought thither as prisoners, had to minister to their deliverance. From this it can be seen, that, though the un- godly devise many things against the pious, God always turns it for the best to his people. Thus, through the providence of God, they escaped from the hands of their enemies, in spite of the watchful guards whom they had placed in the city and upon the walls; for God changed their prudence to folly, so that they escaped over the walls right near the guard-house. When all of them, both sick and well, had escaped over the walls a good many of them gathered to- gether, knelt down, and together offered praise and thanks to God. God thus sped them on their way, that the greater part of them returned with joy and glad hearts to the church in Moravia. Twelve of them, however, were recaptured by the wicked, who pursued them, and, together with the other three, they were delivered to the Emperor's Admiral over the Armada, taken to sea, and brought upon the galleons, with the intention of employing them as pirates, but the pious risked their lives, and would rather be scourged. But as to the end of each one of these nothing certain is yet known, but, it is to be supposed that, if they constantly adhered to the Lord, they did not have many good days while they lived. But the above mentioned brethren whom God had delivered, when they, about the year 1540 returned from Trieste to the church in Moravia, they were received with great joy and gratitude, as a gift from God. ANNA OF ROTTERDAM, PUT TO DEATH IN THAT PLACE, A. D. 1539. The following is the Testament which Anna of Rotterdam left and presented to her son, Isaiah, on the twenty-fourth of January, A. D. 1539, at nine o'clock in the morning, as she was preparing her- self to die for the name and the testimony of Jesus, and took leave of her son, at Rotterdam. Isaiah, receive your testament: My son, hear the instruction of your mother; open your ears to hear the words of my mouth. Prov. 1:8. Behold, I go to-day the way of the prophets, apostles and martyrs, and drink of the cup of which they all have drank. Matt. 20 : 23. I go, I say, the way which Christ Jesus, the eternal word of the Father, full of grace and truth, the Shepherd of the sheep, who is the Life, himself went, and who went this way, and not another, and who had to drink of this cup, even as he said: "I have a cup to drink of, and a baptism to be bap- tized with; and how am I straitened till it be ac- complished ! ' ' Having passed through, he calls his sheep, and his sheep hear his voice, and follow him whithersoever he goes; for this is the way to the true fountain. John 10:27; 4:14. This way was traveled by the royal priests who came from the rising of the sun, as we read in revelation, and en- tered into the ages of eternity, and had to drink of this cup. 1 Peter 2 : 9. MARTYRS MIRROR. 437 This way was trodden by the dead under the altar, who cry, saying: Lord, Almighty God, when wilt thou avenge the blood that has been shed? White robes were given unto them, and it was said to them; Wait yet for a little season, until the number of your brethren that are yet to be killed for the testimony of Jesus, be fulfilled. Rev. 6:9 — n. These also drank of the cup, and are gone above to keep the eternal, holy Sabbath of the Lord. This is the way in which walked the twenty-four elders, who stand before the throne of God, and cast their crowns and harps before the throne of the Lamb, falling down upon their faces, and saying: Lord, unto thee alone be praise, glory, power, and strength, who shalt avenge-the blood of thy servants and min- isters, and shalt through thyself gain the victory. Great be thy name, Almighty, which was, and is, and is to come. Rev. 4:8, 10. In this way walked also those who were marked by the Lord, and received the mark Thau upon their foreheads (Ezek. 9:6), who were chosen from among all nations of men, who were not defiled with women (understand this), and who follow the Lamb whithersoever he goeth. Rev. 14:4. Behold, all these had to drink of the cup of bitter- ness, as will also all those have to do, who are still wanting to complete the number and fulfillment of Zion, the bride of the Lamb, which is the new Jeru- salem coming down out of heaven (Rev. 21:2), the city and throne of God, in which the glory of the great King shall be seen, when the feast of taber- nacles will be kept and celebrated in the days of eternal rest and joy. Zech. 14: 16. Behold, all these could not attain to this, without first suffering judgment and chastisement in their flesh; for Christ Jesus, the eternal truth, was the first, when it is written : ' ' The Lamb slain from the foundation of the world." Rev. 13:8. So Paul says: Thus it pleased the Father, that all whom he predestinated from. eternity, he called, elected, jus- tified, and made to be conformed to the image of his Son. Rom. 8:29, 30. Our blessed Savior also says: The servant is not above his Lord; but it is sufficient for him, that he be like his Lord and Master. Matt. 10:24. Also Peter says : "The time has come that judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the Gospel of God ? And if the righteous scarcely be saved, where shall the ungodly and the sinner appear?" 1 Pet. 4:17, 18. Read also in Proverbs (11:31): " Behold, the right- eous shall be recompensed in the earth : much more the wicked and the sinner." See, my son, here you can hear that no one can come unto life, except through this way. Therefore enter in through the strait gate, receive the chastisement and instruction of the Lord, bow your shoulders under his yoke, and cheerfully bear it from your youth, with thanks- giving, rejoicing and honor; for he accepts or re- ceives no son, whom he does not chasten. Hebrews 12:6. Paul further says: If you forsake the chastise- ment, whereof they' were all partakers, ye are bas- tards, and not children, and shall be cast out from the inheritance of the children of God. If you, therefore, desire to enter into the regions of the holy world, and into the inheritance of the saints, gird your loins, and follow after them ; search the Scriptures, and it shall show you their ways. John 5:39. The angel who spake to the prophet said: "There is also another thing: A city is builded, and set upon a broad field, and is full of all good things : the entrance thereof is narrow, and set in a dangerous place to fall, like as if there were a fire on the right hand, and on the left a deep water: and one only path between them both, even between the fire and the water, so small that there could but one man go there at once. If this city now were given unto a man for an inheritance, if he never shall pass the danger set before it, how shall he re- ceive this inheritance?" 2 Esd. 7:6 — 9. See, my son, this way has no retreats; there are no rounda- bout or crooked little paths; whosoever departs to the right or to the left, inherits death. Behold, this is the way which is found by so few, and walked by a still far smaller number; for there are some who well perceive that this is the way to life; but it is too severe for them; it pains their flesh. Therefore, my child, do not regard the great number, nor walk in their ways. Remove thy foot far from their paths, for they go to hell, as sheep unto death ; even as Isaiah says : ' ' Hell hath en- larged herself, and opened her mouth without meas- ure ; and their glory, and their multitude shall descend into it." Is. 5: 14. "It is a people of no understanding: therefore he that made them will not have mercy on them." Is. 27:11. But where you hear of a poor, simple, cast-off little flock (Luke 12:32), which is despised and rejected by the world, join them; for where you hear of the cross, there is Christ; from there do not depart. Flee the shadow of this world; become united with God; fear him alone, keep his commandments, observe all his words, to do them; write them upon the table of your heart, bind them upon your forehead, speak day and night of his law and you will be a pleasant tree and a sprout in the courts of the Lord, a be- loved plant growing up in Zion. Ps. 92:13. Take the fear of the Lord to be your father, and wisdom shall be the mother of your understanding. If you know this, my son, happy are you if you do it. John 13 : 17. Observe that which the Lord com- mands you, and sanctify your body to his service, that his name may be sanctified, praised, and made glorious and great in you. Be not ashamed to con- fess him before men ; do not fear men ; rather give up your life, than to depart from the truth. If you lose your body, which is earthly, the Lord your God has prepared you a better one in heaven. 2 Cor. 5:1. Therefore, my child, strive for righteousness unto death, and arm yourself with the armor of God. Be a pious Israelite, trample under foot all unright- eousness, the world and all that is in it, and love only that which is above. 1 John 2: 15. Remember, that you are not of this world, even as your Lord and Master was not. John 15: 19. Be a faithful dis- ciple of Christ; for none is fit to pray,"unless^he has become his disciple, and not before. Col. 1:7; John 9:31. Those who said: "We have left all," also 438 MARTYRS MIRROR. said: " Teach us to pray . " Luke 18:28; 11:1. They were those for whom the Lord prayed, and not the world (John 17:9); for when the world prays, they call upon their father, the Devil, and desire that his will be done, as is also the case. Therefore, my son, do not become like them, but shun and flee them, and have neither part nor fellowship with them. Rom. 12:2; 2 Pet. 1:4. Do not regard that which is before your eyes, but seek only those things which are above. Col. 3:1. O my child, be mindful of my admonition, and forsake it not. May the Lord cause you to grow up in his fear, and fill your understanding with his Spirit. 2 Peter 3:18. Sanctify yourself to the Lord, my son; sanctify your whole conduct in the fear of your God. Lev. 20:7. Whatever you do, do it all to the praise of his name. Honor the Lord in the works of your hands, and let the light of the Gospel shine through you. Love your neighbor. Deal with an open, warm heart thy bread to the hungry, clothe the naked, .and suffer not to have anything twofold; for there are always some who lack. Matt. 26: 11. Whatever the Lord grants you from the sweat of your face, above what you need, communicate to those of whom you know that they love the Lord (Gen- esis 3:19; Ps. 112:9); and suffer nothing to remain in your possession until the morrow, and the Lord shall bless the work of your hands, and give you his blessing for an inheritance. Deut. 28:12. O my son, let your life be conformed to the Gospel, and the God of peace, sanctify your soul and body, to his praise. Amen. Phil. 1:27; 1 Thess. 5:23. O holy Father, sanctify the son of thy hand- maiden in thy truth, and keep him from the evil, for thy name's sake, O Lord. Thereupon she sealed this with her blood, and thus, as a pious heroine and follower of Jesus Christ, she was received among the number of the witnesses of God who were offered up. TJAERT REYNERTS, A. D. 1539. About the year 1539, there was also a godfearing peasant, named Tjaert Reynerts, who lived near Harlingen, in Friesland . He was brought a prisoner to Leeuwaerden, where he had to suffer much for the truth, from the blood-thirsty papists. Proverbs 29 : 10. The cause of his imprisonment was, that, out of compassion and brotherly love, he had se- cretly harbored Menno Simon in his great misery, in his house. This having been brought to the notice of the enemies, he was apprehended and very cruelly examined; but he, as a valiant hero and witness of Jesus (Rev. 2:13; 20 : 4), would not forsake his Creator in this extremity, but freely and undauntedly confessed the faith of the everlasting truth against these tyrants and blood-thirsty men; on which account he, at said place, as a chief of murderers (according to the example of his Lord Jesus), was placed upon the wheel, though even his greatest enemies bore witness that he was an up- right and pious man. 1 Tim. 3 : 7. At this time the tyranny and persecution against the godfearing Christians was very dreadful, so that the envious papists, who hated the truth, caused likenesses of many of the principal teachers and overseers of the church of Jesus Christ to be made, and posted up on doors, gates, and other public places, promising a large sum of mony, to such as should deliver them into the hands of the officers and executioners. And since the godfearing Menno Simon, who was zealous for God, was one of the principal teachers and elders in this bloody and perilous time, who, by his glorious admonitions, and writings from the word of God, so flourished, that none of his adversaries dared come before him in an open and free scriptural disputation, though he at various times and very earnestly requested it; through which sound doctrine and Christian admo- nition, and the power of the Most High, said Menno Simon drew, turned, and won to God, a great num- ber of men, from dark and erring popery; yea, from the dumb idols, to the living God. Therefore the servants of antichrist were embittered the more against him, and, in order to quench and hinder this, caused, A. D. 1543, a dreadful decree to be proclaimed against him throughout all West Fries- land; in which all malefactors and murderers were offered remission of their crimes, the pardon of the Emperor, the freedom of the country, and one hundred Carl Guilders, if they could deliver Menno Simon into the hands of the torturers and exe- cutioners. But though these envious men thirsted with such exceeding tyranny and great bitterness for his blood, and sought and persecuted him unto death, yet the Almighty God preserved him, and most miraculously protected him from the designs of all his enemies, so that they could not execute their tyrannical desires on him ; for he died a natural death, as God had appointed it to him, at Wueste- feld, near Luebeck, on the 13th of January, in the year 1559, in his sixty-sixth year. Ps. 31 : 15 Job 14:5; Ps. i39.:i fi - He that desires, may read Menno Simon, contra Gallius Faber, fol. 23, where the offering of Tjaert Reynerts is referred to.* ARENT JACOBS, WITH HIS WIFE AND ELDEST SON, A. D. 1539. Even as it was in the time of Esau and Jacob, that he that was born after the flesh persecuted him that was born after the Spirit (Gen. 27 : 1 ; Galatians 4 : 29), so it was also abundantly witnessed in this time; which, among others, appeared in the case of one godfearing brother named Arent Jacobs, and his wife and eldest son. These resided in the Rijp, and being born again from above of God, and seeking the eternal inheritance which is reserved for such in heaven, they were hated and persecuted unto death by the followers of Esau, who brought them prisoners from the Rijp to Monickendam, in North Holland, where they had to suffer much for the truth; but as they were built upon Christ, and suffered themselves by no torments to be led away, * See Menno Simon's Complete Works, English Edition, pub- lished by John F. Funk and Brother, Elkhart, Indiana, 1871, part first, page 8, MARTYRS MIRROR. 439 they were, at said place. A. D. 1539, sentenced to suffer death by drowning, which was accordingly done. To this end heavy stones were used, which the executioner was not able to lift, so that the prisoners were obliged to assist him. Thus, like irrational beasts they were cast into the water, with stones tied to their necks, and so departed this life. Thus they did not love their lives, but sur- rendered them unto death for the witness of Jesus, who at his glorious coming shall raise their re- jected bodies from the dead, and crown them with immortality in heaven. Rev. 12:11; 20:4; 2 Thes- salonians 1:7; Phil. 3:21; 2 Timothy 4:8. HANS SIMERAVER, A. D. 1540. In the year 1540, Brother Hans Simeraver was imprisoned for the divine truth, at Schwatz, in the valley of the Inn; but as they could not draw him from his faith, nor convince him with the holy Scriptures, they delivered him to their high priest, the executioner, who had to lead him out and con- quer him. Thus he was executed with the sword, and sealed his faith in God with his blood, thus resisting unto blood, or striving against sin and the abomination of desolation. Heb. 12:4; Matt. 24:15. Therefore he shall also, on Mount Sion, among the great number of those who testified to and confessed the name of God in the world, receive a palm in his hands, and be crowned with the unfading crown of life. 2 Esdr. 2 : 45; 2 Tim. 4 : 8. WALTER OF STOELWIJK, A. D. 1541. On the eleventh of February, A. D. 1538, an- other pious and faithful brother, named Walter of Stoelwijk, at Vilvoorden, in Brabant, fell into the hands of the ravening wolves (Matt. 7 : 15), and had to suffer much for the truth, from these envious papists. But he, as a wise builder, had founded his house upon the firm and immovable rock, Christ Jesus; and therefore remained steadfast in all these great trials, though he had to suffer cruel imprison- ment for three years, and much severe and tyran- nous examining and torturing from these blood- thirsty men. Finally, on the 24th of March, in the year 1541, he was sentenced and burned at said place. Thus he remained faithful to his Lord and Creator unto death, and steadfastly confirmed with his death and blood the genuine faith of the truth,' and his unwavering, living hope. He shall therefore, as an obedient sheep, also hear the voice of the great Shepherd of the sheep saying to him: "Come, ye blessed of my Father, inherit the kingdom pre- pared for you from the foundation of the world." John 10 : 3; Heb. 13 : 20; Matt. 25 : 34. A LETTER WRITTEN BY SAID WALTER OF STOEL- WIJK, TREATING OF THE SUFFERING AND THE GLORY OF CHRISTIANS. Grace, peace, and mercy from God our heavenly Father, and from Jesus Christ our Lord and Savior, be with all those who live godly in Christ Jesus, and therefore suffer persecution, to the glory and praise of the true God, to the trial of their faith, and the eternal salvation of their souls. Amen. Rom. 1:7; 1 Cor. 1:3; 2 Cor. 1:2; Gal. 1:3; 2 Tim. 3:12. Blessed be God, the Father of our Lord Jesus Christ, who in his unfathomable grace and mercy hath called us out of darkness unto his marvelous light, and still daily lets his face shine upon us, that we may know his way on the earth, and his salva- tion among the Gentiles. Yea, blessed, praised, and glorified be God our most blessed Lord and most merciful Father, who, through his unspeakable goodness, and not through the merits of our works, has chosen us, through Jesus Christ, to be his chil- dren, that we should be heirs of his eternal king- dom, and inherit all things as true children and heirs of God; children of God and joint heirs with Christ, if we do the will of God our heavenly Fa- ther, that we may be glorified with him, and enter into his glory. Tit. 3:5; 2 Tim. 1:9; Eph. 2:6; Rom. 8:17. For it is true what Christ says: "Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven." Matt . 7:21. Now it is the will of our heavenly Fa- ther, that we deny ourselves,' take up our cross, and follow Jesus Christ. In the first place, we must deny ourselves; that is, we must forsake our own will, and surrender ourselves wholly to Jesus Christ, so that according, to the words of the apostle, we live no more unto ourselves, but unto Jesus Christ, who died for us, that he may be Lord both of the dead and living, and that no one shall live unto himself, but unto him who died for him, and rose again. O Lord God, how few there are who are willing thus to deny themselves, and desire only to do the will of God; yea, how many do not yet know which is the true will of God, but hold to the doctrine and com- mandments of the Roman Pope and antichrist, and are in such a condition, that they do not know Jesus Christ. To these, the Almighty God, ac- cording to the pleasure of his will, must open the eyes of their understanding, with the radiance of his grace, that they may emerge from this blindness into the true light, and know with all the saints, what is the delusion and sorcery of the Babylonian whore (Rev. 18:2), and that the teachings and commandments of Christ Jesus alone are to be kept, yea, that we must follow and preserve only the teachings and commandments of Christ Jesus, and that we may in no wise live according to our own will, but are to consider that Christ Jesus himself did not his own will, but the will of his Father, who sent him; which was done and written for our admo- nition and instruction, that we should not fulfill our own will, which, because of the innate wickedness of our cursed nature, is prone to evil; but the ac- ceptable and perfect will of God, so that we may pray aright, as Christ has taught us, saying: Heav- enly Father, thy will be done in earth, as it is in heaven. Matt. 6:9, 10. How many there are who do not say this with a good heart, but with false 440 MARTYRS MIRROR. lips, even as Judas said to Christ: "Hail, Master" (Matt. 26:49; Mark 14:45; Luke 22:47), at the same time betraying him; so they say with the mouth, that God's will is to be done; while at the same time all their thoughts and works are contrary to the will of God. These are those real false Chris- tians who say to Christ Jesus: "Lord, Lord, and yet do not what he has commanded them. These are the true Pharisees, the hypocritical saints, who honor God with their lips, while their heart is far from him. These are the true unbelievers of whom St. Paul says that with their words they profess to know God, but in works deny him, so that they are abominable to the Lord, because they are disobe- dient to him, and reprobate unto every good work. Yea, these are the true hypocrites, the disciples of deceitful Satan, who have learned from their master, to disguise their inward craftiness, and outwardly to adorn themselves with a beautiful appearance. Such hypocrites the Lord will forever curse and cast out, and say to them: "Depart from me, ye workers of iniquity; I know you not." Matt. 7:23; Ps. 6:8. But he will bless the pious Christians and bless and glorify the good and true disciples of Jesus Christ, who deny themselves, and have surrendered them- selves unto the will of God, which is the true be- ginning of the Christian life, and without which life can not be begun. In the second place, we must take up our cross, namely prepare ourselves for suffering, according to the teaching of Jesus Syrach, who says: "My son, if thou come to serve the Lord, prepare thy soul for temptation. Set thy heart aright, and con- stantly endure, and make not haste in time of trouble. Cleave unto him, and depart not away, that thou mayest be increased at thy last end. Whatsoever is brought upon thee, take cheerfully, and be patient when thou art changed to a low es- tate. For gold is tried in the fire, and acceptable men in the furnace of adversity." Sir. 2:1 — 5; Wis. 3 : 6. With this accords also what Paul says : ' ' All that will live godly in Christ Jesus shall suffer persecution." 2 Tim. 3:12. Yea Christ himself says to his apostles: "Ye shall be hated of all men for my name's sake." Mark 13: 13. From all these words it must incontrovertibly follow, that all serv- ants of God, all godly men, all disciples of Jesus Christ, must suffer persecution for his name's sake; and be tried through manifold temptations. Therefore it is an awful blindness, that men boast of the Gospel and Christianity, and know what be- longs to a Christian life, but, alas! they have the least thought of suffering anything for the name of Christ Jesus; yea, though they know and confess that all the works which take place in papal desola- tion are evil, and nothing but blasphemy against God, yet have they fellowship therewith, and com- mit the most shameful idolatry, in order that they may avoid and escape the cross, — in which cross all pious christians may glory (Gal. 6: 14) — and still they want to be considered good Christians. O what wicked servants ! O what wicked disciples ! Wicked servants we say, because they would be above their Lord Jesus Christ; wicked disciples we say, since they'reject and contemn the doctrine of their Mas- ter Jesus Christ. O people, people, mockers of the living God! who think to deceive God with your dissimulation, and to pay him with words, un- mindful of the words of Paul, namely: that the kingdom of God is not in word, but in power! 1 Cor. 4:20. O people true hypocrites! who fancy that they serve Christ, but how far are they from glorying with Paul, the pious and faithful minister of Christ, only in the cross of Christ! Gal. 6:14. O miserable people, who would rather now live for a little season in peace and voluptuousness with the Babylonian whore, and afterwards be tormented with her in everlasting pain, than suffer with Christ Jesus for a little while, and thus enter into eternal glory! Ah! the true saints and servants of God did differently; they would rather suffer death, than transgress the commandment of God. Pious Joseph would rather go to prison; yea, into death, than offend the Lord his God, and commit adultery with the adulterous woman. Gen. 39:8. Moses, the ardent and jealous lover of God, through his faith, chose rather to suffer affliction with the people of God, than to live in carnal and worldly lusts with the Egyptians; esteeming tke reproach of Christ greater riches than all the treasures of Egypt; for he had respect unto the recompense of the reward. Ex. 2:11; Heb. 11:25. Shadrach, Meshach and Abednego feared God the Lord more than all the torments of the tyrannous King, and would rather die a temporal death, and adhere to their God, than deny him. Dan. 3:16. Daniel who was rich in spirit and strong in faith, did not shrink from the den of lions, in which he would rather be cast, than worship any strange God. Dan. 6. The pious Tobit would rather transgress the commandment of the King at the peril of his life, than to forsake God his Lord; wherefore he also commanded his son, to fear God all his life, and never to let his will be set to sin, or to transgress the commandments of God his Lord. Tobit i - : 18 ; 4 : 5. Eleazar, the pious Israelite would rather die for the law of God, than act contrary to it; yea, than to dissimulate once, and thus cause offense in Israel. The mother and her seven sons were so ardent in the love of God, that they were not afraid of all the tyranny of the wicked King, nor would they act contrary to the law of God, but much rather suffer a severe death for it. 2 Mac. 7. Yea, how many saints and witnesses of Jesus Christ are still hated, persecuted and slain by the Babylonian whore, because they will not drink of the wine of her fornication, or have fellowship with her idolatrous works. Therefore all hypocritical saints, all wicked hypo- crites, who boast of being called Christians, yet will not suffer for the name of Christ, may well be ashamed. Christ may justly say to them: If I be your Lord, why do you not keep my command- ments? if I be your Master, why do you not hear and believe my words ? Mai. 1:6; Luke 6 : 46. Well then, let all hypocrites, and falsely prudent, unfaithful servants, and falsely wise disciples of Jesus Christ, depart from their Lord and Master, we nevertheless, through the grace of God, intend to adhere to Christ, and are ready to suffer for his MARTYRS MIRROR. 441 sake, even as he suffered for our sakes. But he suffered as Lord, and we as disciples; hence we servants and disciples must not bear the cross re- luctantly seeing our Lord and Master himself bore it. In the third place, we must follow Jesus, but not as did many Jews, who followed him, because they had eaten of the loaves; which, alas ! many false Christians still do, who join the Christian church, not because they truly seek Christ Jesus, not be- cause they love the truth, but that they may be aided and fed by the Christian church (whom they perceive to be the most charitable). But to follow Christ in this manner is nothing but a mockery of God, and Christ will not have such followers, as we may clearly understand from the case of the scribe whom Christ condemned, because he wanted to follow him from covetousness ; for the Lord beheld the heart of the scribe, and therefore did not answer him according to his words, but according to his thoughts, saying: "'The foxes have holes, and the birds of the air have nests; but the Son of man hath not where to lay his head." Matt. 8:20; Luke 9:58. Just as if Jesus had intended to say : If you will follow me, follow me in the manner in which I go before you. For Christ well knew his intention, namely, that he wanted to follow him for gain, and thought that Christ should give him power to per- form wonderful signs and miracles, as he had given to his apostles, by which he might have sought gain. But such designs are not good, and cannot succeed; for the Lord himself was poor (Zech. 9:9), as he declares: If I the Lord and Master am poor, it is evident that my servants are poor, and that my disciples do not seek or desire riches. As though the good Lord had meant to say: He that would follow me, must follow me in the poverty in which I walk before him. But, alas ! naany people at the present day think that gain is godliness, as Paul says (1 Tim. 6:5), and, under the semblance of the Gospel and the Christian name, seek their own profit. O what perverted men ! who will not go in the right way, but follow the way of the traitor and thief Judas, who loved the wages of unrighteous- ness, when he received the awful punishment of his wickedness, as every one knows. Matt. 27:6; Mark 14:18; John 12:4. O what blinded men, who can not take to heart that Ananias and Sapphira were put to such great shame, and punished, for their equivocation, by which the Almighty Lord God has undoubtedly given us an example, that all hypo- critical and double minded men shall be thus put to shame and punished; as we find in Jesus Sirach: Woe unto those that are of a double heart, to those of wicked lips that enter the land by two ways. Therefore the wise man also teaches us, that our hearts should be without any deceit and dissimu- lation, saying: " Be not obstinate, and distrust not the fear of the Lord and come not unto him with a double heart. Be not a hypocrite in the sight of men, and take good heed what thou speakest. Exalt not thyself, lest thou fall, and bring dishonor upon thy soul, and so God discover thy secrets, and cast thee down in the midst of the congregation, because thou earnest not in truth to the fear of the Lord, but thy heart is full of deceit. ' ' Sir. 1 : 28 — 30. O that all hypocrites would earnestly consider the words of Jesus Sirach, and reform, before they be confounded and punished by God, which shall be done to all the double minded, if not now, yet in the day of judgment, when the ungodly shall not stand, nor sinners remain in the congregation of the righteous. Ps. 1:5. Then Christ will bring to light what is now in darkness, and make manifest the counsels of the hearts; yea, he will take the fan into his hand, and purge his floor, and gather the wheat into the garner, but the chaff will he burn up with unquenchable fire. Matt. 3:12; Luke 3: 17. Hence, let every one beware of hypocrisy, and let him truly follow Christ Jesus, as is proper, not with the Jews, for the sake of the loaves, nor with the scribe, from covetousness. But, O ye Christians, follow Christ, your Lord and Master with a pure heart, a clean conscience, unfeigned faith, and ardent love, without turning to the right or to the left. But those who follow Christ Jesus differently, are among good Christians what chaff is among the wheat, and their end will be everlasting fire, from which the Almighty Father preserve us through Jesus Christ. Moreover, we must, from ardent love, follow Jesus Christ even unto the end, and not do as did some of his disciples, who forsook him, and became offended at his words, saying: "This is a hard say- ing; who can hear it?" John 6 : 60. O how many are unwilling to hear the divine words of our Lord Jesus Christ, yea, rave, when told that Christ Jesus promises tribulation and suffering to all his servants and disciples. From a stony heart and an embit- tered mind they say: Must one always suffer? Must one always be persecuted? This is a hard saying; who can hear it? O God, how is the sweet honey changed into gall, and the clear wine into bitter water ! Alas ! how have they come to loathe that precious, heavenly bread, and how has the eternal medicine, by which every soul must be healed, ■ be- come a deadly poison to them ! And how do men who will not believe the word of God, nor receive the holy doctrine of our Lord Jesus Christ, con- temn the comforting Gospel, which has been sent us from heaven through the Holy Ghost, and sealed by Christ with his own precious blood; but if a lying prophet comes, a messenger prophesying of temporal peace and happiness, though it never comes to pass, he is heard, while the good Lord Jesus Christ, who has promised us the eternal peace of his heavenly kingdom, can not obtain a hearing; so that it is as Christ said to the Pharisees: "I am come in my Father's name, and ye receive me not: if another shall come in his own name, him ye will receive." John 5:43. Yea, many now do as did the rebellious and unbelieving Israelites, who forsook God the Lord, who had delivered them out of Egypt, and desired other gods for leaders and protectors. Num. 14:2; Ex. 32:1; Acts 7: 39. Thus also now many Christians forsake Jesus, who has freed them from the power and tyranny of Satan, and delivered them from the jaws of the lions, who devoured them, yea, had hastened with them in the way to eternal damnation, utterly to destroy them. — Then Christ delived them, and placed them again in the way ol eternal salvation. John 1 : 29. Many now 44:2 MARTYRS MIRROR. forsake the good Shepherd, who spared not his life for our sakes, but delivered it unto death, because of the great love which he had to us; and trust in men, of whom the prophet says that their assistance availeth not, and they cannot help; for their breath must go forth and return to the earth, and the thoughts of all them that put their trust in men and follow false prophets, who delight in unrighteous- ness shall perish. Hence all pious Christians must follow no other than Christ Jesus, who, as Peter says, suffered for us, leaving us an example, that we should follow his steps, i Peter 2:21. The same is declared also by Paul, with these words: "Let us lay aside all guile and hypocrisy, and the besetting sin, and let us run with patience the race that is set before us, looking unto Jesus the Author and Fin- isher of our faith ; who for the joy that was set be- fore him, endured the cross, despising the shame, and is set down at the right hand of the throne of God. Heb. 12:1,2; Mark 16:19. In these words ol the apostles we may perceive, that we are to follow Jesus Christ, and look to him as the Captain of the faith, the Bishop and Shepherd of our souls, yea, the good Lord and Master, who has given an ex- ample to all his servants and disciples, that they must suffer even as he suffered. Heb. 2:10; John 10:11; 1 Peter 2:25. But, O God, how much Christ had to suffer! he who was Lord of heaven and earth became so poor for our sakes, that he had not where to rest or lay his head: when he was in the form of God, he humbled himself, and took upon him the form of a servant (Phil. 2:6,7; John 13:5), that he might serve us, and gave his life for our redemption; yea, though he was the eternal wisdom of the Father, who upholds all things by the word of his power, he had nevertheless to hear the Pharisees call him a flatterer and deceiver of the people, a sinner, yea, a demoniac and madman, and many other abominable blasphemies, reproaches and mockeries; in short, though he was the only begotten Son of God, the Almighty Father, yet he was counted a malefactor, and had to die the most bitter death, so that Isaiah could well say of him: "He hath no form nor comeliness; and when we shall see him, there is no beauty that we should desire him. He is despised and rejected of men; a man of sorrows, and acquainted with grief: and we hid as it were our faces from him ; he was despised, and we esteemed him not. Surely he hath borne our griefs, and carried our sorrows: yet we did es- teem him stricken, smitten of God, and afflicted. But he was wounded for our transgressions, he was bruised for our iniquities." 13.53:2 — 5. Hence he could justly say: "I restored that which I took not away. For, for my friends' sake I have suffered pain; shame hath covered my face. I am become a stranger unto my brethren, and an alien unto my mother's children. And I looked for some to take pity, but there wns none; and for comforters, but I found none. They gave me also gall for my meat; and in my thirst they gave me vinegar to drink. All they that see me, laugh me to scorn : they shoot out the lip, they shake the head. They gaped upon me with their mouths, as a ravening and roaring lion. I am poured out like water, and all my bones are out of joint: my heart is like wax; it is melted in the midst of my bowels. My strength is dried up like a potsherd ; and my tongue cleaveth to my jaws; and thou hast brought me into the dust of death. For dogs have compassed me: the assembly of the wicked have enclosed me: they pierced my hands and my feet. I may tell all my bones: they look and stare upon me. They part my garments among them, and cast lots upon my vesture." Ps. 69:4, 7, 8, 20, 21; 22:7,13 — 18; Mat- thew 27:34; Matt. 15:23; John 19:23. Yea, as he says through the prophet: "I am a worm, and no man; a reproach of men, and despised of the peo- ple." Ps. 22:6. Yea, my beloved brethren, God the heavenly Father laid the chastisement of our peace upon him; for by his stripes we are healed. All we went astray, as sheep that have no shepherd; we have turned every one to his own way; but the Lord laid on him the iniquity of us all. "He was oppressed, and he was afflicted, yet he opened not his mouth ; he is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so he opened not his mouth." 1 Peter 2:24,25; Isaiah 53:5—7; Acts 8:32. Are you pious Christians? Then consider what Christ Jesus suffered for us poor sinners; the Lord for his servants, the Master for his disciples, the Shepherd for his sheep, yea, God for men. 1 Peter 4:1; John 10:11; Ezek. 34:23. O deep humility of the Master, that he would serve his disciples, and give himself unto death for them! John 13:5. O great grace of the Lord, that he would suffer so much for his servants ! O infinite righteousness of the Shepherd, who would give his life for his sheep ! John 10: 11; 17:9. O unspeakable love of God to us poor mortals, that he would redeem us by his own precious blood ! This every Christian should at all times remember, and feel grateful to Jesus Christ for these benefits, not only with words but also with works. But, alas ! some have gone so far, that they can indeed talk of Christ, that he suffered and atoned for us, and are desirous also of partaking of the redemption purchased for us with the blood of Christ; but they never once think of suffering with Christ Jesus, though they nevertheless hope to be glorified with him. But it is a faithful saying, says Paul, that if we are dead with Christ, we shall also live with him; if we suffer with him, we shall also rejoice with him forever; if we deny him, he also will deny us. 2 Tim. 2:11,12; Rom. 6: 23; Luke 12:9. Let all apostate Christians, who return to the Roman Babylon, from which they had sepa- rated, and make friendship with the whore whom they had hated bear this in mind. What shall we say to such unstable persons? How can men who once knew the truth be^o blinded as to depart from Christ Jesus their only Savior, and return to the in- famous accursed whore of Babylon, the mother of all unrighteousness, and queen of all the children of unbelief and cursing, who has become their comfort and protection, yea, their idol. Woe unto such perverse men, who depart from righteousness, from light to darkness, from life to death, and go from Jesus Christ to antichrist, seeking consolation from Satan, and not in God. Woe unto such fearful MARTYRS MIRROR. 443 ones, who fear those who can kill only the body, more than God, the Almighty Lord, who can cast both body and soul into eternal damnation. Revela- tion 21 :8; Matt. 10:28; Luke 12:4,5. Woe unto such, that they were ever born unless they remark- ably amend their ways and go out of Babylon; for the Scripture says not in vain: "Go ye out of the midst of Babylon, my people, and touch not the unclean thing, that ye be not partakers of her plagues, or sins." Is. 52:11; 2 Cor. 6:17; Revela- tion 18:4. These are the clear words of the Lord; Who can blot them out? Who can endure the stings of a guilty conscience? let him begin as he may, he will find it a hard undertaking, and shall not be successful in it. Acts 9:5; 5:5. Here also no excuse will avail, as is clearly shown in the parable of the wicked servant, who, out of fear, had buried his Lord's pound into the earth, but was not heard when he wanted to excuse him- self to his lord. Matt. 25:26; Luke 19:22. By this wicked servant we understand all the fearful, who are not fruitful in the knowledge of our Lord Jesus Christ, and relish and seek all earthly things more than heavenly things. They may excuse themselves as ever they will, their excuse shall not avail, but eternal damnation will be their recompense ; for ev- ery tree which does not bring forth good fruit, shall be hewn down, and cast into the fire. There must be fruits ; leaves alone will not avail. Matt. 21 ; 19. Christ is our example ; he practiced and taught. He taught his disciples to suffer and endure, for he himself suffered and endured; hence Paul teaches us to look unto Christ Jesus, saying: "Consider him (Christ Jesus), ye Christians, that endured such contradiction of sinners against himself, lest ye be wearied, and faint in your minds. Ye have not yet resisted unto blood, striving against sin. And ye have forgotten the exhortation which speaketh unto you as unto children, My son, despise not thou the chastening of the Lord, nor faint when thou art rebuked of him : for whom the Lord loveth he chas- teneth, and scourgeth every son whom he receiveth. If ye endure chastening, God dealeth with you as with sons; for what son is he whom the father chas- teneth not? But if ye be without chastisement, whereof all are partakers, then are ye bastards, and not sons. Furthermore we have had fathers of our flesh which corrected us, and we gave them rever- ence: shall we not much rather be in subjection to the Father of spirits, and live? For they verily for a few days chastened us after their own pleasure- but he for our profit, that we might be partakers of his holiness." Heb. 12:3 — IO ; P r °v. 3:11; Reve- lation 3: 19. By these words the apostle indicates to us, how necessary and profitable chastisement is for us, yea, so necessary and profitable that we can not be children of God unless we are chastened by our God and heavenly Father, as is clearly declared in these words: ' ' For what son is he whom the father chasteneth not? But if he be without chastisement, whereof all are partakers, then are ye bastards and not sons." With this accord the words of Judith, namely: that Abraham was tried by many tribula- tions, and became the friend of God; so also Isaac, Jacob, Moses, and all that pleased God were found faithful through many tribulations. Judith 8 : 26. But those who did not receive their trial in the fear of the Lord, and showed their impatience and the evil of their murmurings against the Lord, were destroyed by the destroyer, and killed by the ser- pents. 1 Cor. 10:6; Num. 21:6. Therefore, as gladly as we have God for our Father, so readily must we receive the chastisement of our heavenly Father; and as unwillingly as we would be counted bastards by God, so unwillingly must we also be to be without chastisement and correction, and so will- ing must we also be to be tried by tribulation. In short, as much as we love God and the salvation of our souls, and as much as we fear the punishment of God, so cheerfully must we receive all sufferings imposed upon us by God, and remember that Christ says: "He that taketh not his cross, and followeth after me, cannot be my disciple." Matt. 10:38; 16:24; Mark 8:54; Luke 9:23. Also: Whosoever will save his life shall lose it; but whosoever loses his life in this world, for the Gospel's sake, shall save it forever. Where now are the false Christians, who do not lose their life for Christ's sake, and still think to keep it in eternity? Yea, so Saul thought that he could please the Israelites, and still remain the friend of God; but God rejected him for his double-mindedness. 1 Sam. 15:26. Thus they may also think to save their temporal life, and still ob- tain eternal life; but they shall find themselves dis- appointed in their hope. O Lord God, how can men be so blinded as to so love this transient life, seeing they know neither the day nor hour when they must die; even as the apostle James says that this life is but a vapor, which appears for a little time, and then vanishes away. Jesus Sirach also says that our life, compared with the days of eter- nity, is as dust or as a grain of sand to all the sand of the sea, or as a drop of water unto all the water of the sea. What then is man ! and what is his beauty? or what are his possessions on which he would rely? Since then our life is so uncertain and brief, it is a lamentable matter, that men take so much care for it, and bestow so little thought upon the eternal life. This is partly owing to false teachers and deceitful laborers, the adversaries of Christ and his apostles, who openly teach that Christians are not to suffer any more. They shall be confounded with their people, who prophesy lies in the name of the Lord; they shall be punished with Zedekiah and Ahab who shame- fully sin, and seduce the Israel of God, causing them to trust in vain things. They shall be put to shame with the Egyptian magicians, who now resist the truth, even as they resisted Moses. They shall be accursed with Balaam the son of Bosor, who with him forsake the right way, and go in crooked paths; yea, they shall sink into hell with Dathan, Korah, and Abiram, who with them caused conten- tion and offense in the church of God, and despise the godly doctrine of Jesus Christ, by which they awaken, the wrath of the Almighty God, and treas- ure up unto themselves the wrath of God against the'day when Christ Jesus shall be revealed from 444 MARTYRS MIRROR. heaven with his mighty angels, in flaming fire, tak- ing vengeance on them that knew not God, and obeyed not the Gospel of our Lord Jesus Christ (Rom. 2:5; Matt. 25:31; 2 Peter 3:4; 2 Thessa- lonians 1:7 — 10); who shall suffer pain and ever- lasting destruction from the presence of the Lord, when he shall come to be glorified in his glory, and glorified in all them that believe in him. Is. 2:10; Wis. 5:2. Now, who are these unbelievers, who do not be- lieve the Gospel of Jesus Christ, and shall therefore suffer everlasting pain? They are those who now do not observe the commandments of Jesus Christ, and will not suffer for the name of God, or confess the truth according to the instruction of the Gospel; hence Christ shall also not confess them, or know them before his Father, and before his angels, with whom he shall come from heaven, to punish such unfaithful and fearful servants, and to glorify the faithful and valiant soldiers, who have come out of great tribulation, and have washed and purified their robes in the blood of the Lamb. Matt. 10 : 33 ; Mark 8:38; Luke 9:26; 2 Tim. 2:12; Matthew 25:31; Rev. 7:14. Therefore are they before the throne of God, and serve him day and night in his temple : and he that sitteth on the throne shall dwell among them. They shall hunger no more, neither thirst any more ; neither shall the sun lighten them, nor any heat. For the Lamb which is in the midst of the throne shall feed them, and shall lead them unto living fountains of water ; and God shall wipe away all tears from their eyes. Rev. 7:15 — 17; Is. 49:10. The prophet Esdras says : "I Esdras saw upon the mount Sion a great people, whom I could not number, and they all praised the Lord with songs. And in the midst of them there was a young man of high stature, taller than all the rest, and upon every one of their heads he set crowns, and was more exalted; which I marveled at greatly. So I asked the angel, and said, Sir, What are these ? He answered and said unto me, These be they that have put off the mortal clothing, and put on the immortal, and have confessed the name of God : now are they crowned, and receive palms. Then said I unto the angels, What young person is it that crowneth them, and giveth them palms into their hands ? So he answered and said unto me, It is the Son of God, whom they have confessed in the world. Then began I greatly to commend them that stood so stiffly for the name of the Lord." 2 Esdras 2:42 — 47; Matt. 16:16; 10:32; Mark 8:29. O what joy and glory are prepared for all pious Christians ! Who now is so faint hearted and fearful, as to be unwilling to suffer a little for such joy and glory? It is indeed true, that suffering and tribulation are hard for the flesh ; but we must remember the words of Paul : "Now no chastening for the present seemeth to be joyous, but grievous; nevertheless, afterward it yieldeth the peaceable fruit of righteousness unto them which are exercised thereby." Heb. 12:11. Christ says the same to his apostles: "Verily, verily, I say unto you, That ye shall weep and lament, but the world shall re- joice; and ye shall be sorrowful, but your sorrow shall be turned into joy. A woman when she is in travail hath sorrow, because her hour is come : but as soon as she is delivered of the child, she remem- bereth no more the anguish, for joy that a man is born unto the world. And ye now therefore have sorrow : but I will see you again, and your heart shall rejoice, and your joy no man taketh from you." John 16:22 — 24; Is. 26:17. Behold, all ye believers, who now suffer tribula- tion, anguish and persecution for the truth, for a little season, consider these words, and take com- fort: do not let it terrify or grieve you, and though tribulation is not pleasing to the flesh, remember .that for a little sorrow you shall receive eternal joy ; yea, remember that it is written : ' ' The souls of the righteous are in the hand of God, and there shall no torment touch them. In the sight of the unwise they seem to die ; and their departure is taken for misery, and their going from us to be utter destruc- tion : but they are in peace. For though they be punished in the sight of men, yet is their hope full of immortality, and having been a little chastised they shall be greatly rewarded : for God proved them, and found them worthy for himself. As gold in the furnace hath he tried them, and received them as a burnt offering. And in the time of their visitation, they shall shine, and run to and fro like sparks among the stubble. They shall judge the nations and have dominion over the people, and their lord shall reign forever. They that put their trust in him shall understand the truth : and such as be faithful in love shall abide with him : for grace and mercy is to his saints." Wis. 3:1 — 9; Deuter- onomy 33:3; Phil. 1:21: Wis. 5:1; 1 Peter 1:7; Matt. 13:43; 1 Cor. 6:2. O what beautiful prom- ises are these for all that are persecuted for the truth; and how comforting are the promises made to us by Christ in the Gospel, namely that we are blessed when we mourn, for we shall be comforted; and that we are blessed when we are persecuted for righteousness' sake, for the kingdom of heaven is ours; in short, that we are blessed when men shall despise and revile us, and say all manner of evil against us falsely, for Christ Jesus' sake; then shall we rejoice and be exceedingly glad : for great is our reward in heaven. Matt. 5:4,10 — 12; Luke 6:22; 1 Peter 2 : 20. Yea, great is our reward, as Isaiah tells us: "that eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him." Is. 64:4; 1 Cor. 2:9, And the prophet David says : "O Lord, how great is thy goodness, which thou hast laid up for them that fear thee; which thou hast wrought for them that trust in thee before the sons of men !" Ps. 31 : 19. But how few now labor for this great glory ? It is as represented in the parable of the Lord, where it is said that the householder prepared a supper to which he invited many, for all things were ready. But one had bought a farm, and had to go and see it. Another had bought five yoke of oxen, which he must needs go to prove. Another had married a wife, and therefore could not come. But when the householder heard of this, he was wroth, and MARTYRS MIRROR. 445 said that none of those who would not come should taste of his supper. Matt. 22: 2; Luke 14; 16; Rev- elation 19 : 7. O, what severe judgment and sen- tence is uttered against all those who will not come, despising the call of the. Lord, and loving anything rather than God; that is, those who for father, mother, brother, sister, wife, child, wealth, poverty, praise, or reproach, forsake God, and do not obey his voice ; yea, who do not count all earthly things and excellence, but dung, that they may win Jesus Christ, even as Paul did, and also the Hebrews ol whom the apostle says that they took joyfully the spoiling of their goods, knowing that they had in heaven a better and enduring substance. Matthew 10:37; Phil- 3 :8 ; Heb. 10:35. But, O God, how little do men now regard heavenly things. O, how little do they think, what difference there will be be- tween the righteous and the wicked. Yea, there will be such a difference as the Lord has declared through Isaiah. "Behold, my servants shall eat but ye shall be hungry; behold, my servants shall drink, but ye shall be thirsty; behold, my servants shall re- joice, but ye shall be ashamed; behold, my servants shall sing foy joy of heart, but ye shall cry for sor- row of heart, and shall howl for vexation of spirit. ' ' Is. 65:13,14. Hence Christ says in the Gospel: " There shall be weeping and gnashing of teeth, when ye shall see Abraham, and Isaac, and Jacob, and all the prophets, in the kingdom of God, and you yourselves thrust out. " Luke 13:28. O how glad shall the pious Christians then be, who fight valiantly for the name of Christ, and through him overcome : Yea, how glad, say we, will they be, when they shall receive the beautiful promise of which the Spirit of God says : "To him that over- cometh will I give to eat of the tree of life, which is in the midst of the paradise of God. Fear none of those things which thou shalt suffer: behold, the devil shall cast some of you into prison, that ye may be tried ; and ye shall have tribulation ten days : be thou faithful unto death, and I will give thee a crown of life. To him that overcometh, will I give to eat of the hidden manna, and will give him a white stone, and in the stone a new name written, which no man knoweth saving he that receiveth it. And he that overcometh and keepeth my words unto the end, to him will I give power over the nations : and he shall rule them with a rod of iron; as the ves- sels of a potter shall they be broken to shivers : even as I received of my Father. And I will give him the morning star. He that overcometh, the same shall be clothed in white raiment; and I will not blot out his name out of the book of life, but I will con- fess his name before my Father, and before his angels. Because thou has kept the word of my patience, I also will keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth. Behold, I come quickly: hold that fast which thou hast, that no man take thy crown. Him that overcometh will I make a pil- lar in the temple of my God, and he shall go no more out : and I will write upon him the name of my God, and the name of the city of my God, which is New Jerusalem, which cometh down out of heaven from my God : and I will write upon him my new name. As many as I love, I will rebuke and chasten; even as a father the son in whom he delighteth : be zealous therefore, and repent. Behold, I stand at the door, and knock ; if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me. To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne." Rev. 2:7, 10, 17, 26 — 28; 3:5,10 — 12,19 — 21; Prov 3:12. Yea, my beloved brethren, that they shall shine as the sun in the kingdom of their Father, and possess all things. O how sorrowful will the persecutors of the Chris- tians be, when the righteous God will mete to them with the same measure with which they measured to the Christians. Where shall murderous Cain then hide himself, when the sorrowful and innocent blood of righteous Abel shall cry unto God for vengeance against him? Where shall the Babylonian whore, who now sits in her pleasure-house and pomp, and has become drunken with the blood of his saints, and of the martyrs of Christ Jesus, escape the pun- ishment of God, when the Lord will avenge the blood of his saints and witnesses, and require it at her hands? Which shall undoubtedly come to pass, as has been said through the prophet: "Behold, the innocent and righteous blood crieth unto me, and the souls of the just complain continually. And therefore, saith the Lord, I will surely avenge them, and receive unto me all the innocent blood from among them." 2 Esd. 15:8,9. Christ says : "Shall not the God avenge his own elect, which cry day and night unto him, though he bear long with them? I tell you that he will avenge them speedily." Luke 18:7,8. O how fearful will the punishment be, with which the Almighty God will avenge all the blood of his saints ! How dearly had tyrannous Pharaoh to pay for the blood, of the innocent children, which he had shed ! Ex. 1:22; 14:28. How severely was Amalek punished, because he had shed the in- nocent blood of the Israelites ! I Sam. 15:33. The bloodthirsty Jezebel was thrown into the field, so that the dogs licked her blood, because she had shed innocent blood. 2 Kings 9:33. O Jerusalem, thou that killest the prophets that are sent to thee, and stonest the Levites, thou are therefore trodden down by the Gentiles, and art become a sport unto all nations ! Thus shall God punish those who now shed innocent blood, and it shall come to pass as is written in the book of Wisdom : ' ' Then shall the righteous man stand in great boldness before the face of such as have afflicted him, and made no ac- count of his labors. When they see it, they shall be troubled with terrible fear, and shall be amazed at the strangeness of his salvation, so far beyond all that they looked for. And they repenting and groaning for anguish of spirit shall say within themselves. This was he, whom we had sometimes in derision, and a proverb of reproach : we fools accounted his life madness, and his end to be with- out honor : How is he numbered among the chil- dren of God, and his lot is among the saints ! Therefore have we erred from the way of truth, and the light of righteousness hath not shined unto us, and the sun of righteousness rose not 446 MARTYRS MIRROR. upon us. We wearied ourselves in the way of wickedness and destruction: yea, we have gone through deserts, where they lay no way, but as for the way of the Lord, we have not known it. What hath pride profited us ? or what good hath riches with our vaunting brought us?" Wis. 5:1 — 8. All these things shall they say; who are in hell, having sinned : ' ' For the hope of the ungodly is like dust that is blown away with the wind; like a thin froth that is driven away with the storm; like as the smoke which is dispersed here and there with the tempest, and passeth away as the remembrance of a guest that tarrieth but a day. But the righteous live forever more ; their reward also is with the Lord, and the care of them is with the Most High. There- fore shall -they receive a glorious kingdom, and a beautiful crown from the Lord's hand : for with his right hand shall he sever them, and with his arm shall he protect them." Wis. 5:14 — 16. O un- fathomable grace of the Almighty God ! O un- speakable love of the heavenly father, how abound- ing is thy grace, and how infinite is thy goodness, that thou hast prepared such glory for thine elect? Who can thank thee aright for all the benefits which thou hast so richly shown us, and dost still daily show? Blessed be thy name forever. Therefore we pray and admonish all pious Christians, all who love their salvation, to deny themselves, to take up their cross, and to follow Christ Jesus, and thus to do the will of God, that we may receive the promise. Let no one be afraid of or terrified by the ungodly tyrants; but let each do as Matthias taught his sons, saying : ' ' Now, therefore, my sons, be ye zealous for the law, and give your lives for the covenant of your fathers. Call to remembrance what acts our fathers did in their time; so shall ye receive great honor and an everlasting name. Fear not then the words of a sinful man : for his glory shall be dung and worms. To-day he shall be lifted up, and to- morrow he shall not be found, because he is returned into his dust, and his thought is come to nothing. Wherefore, ye my sons, be valiant, and show your- selves men in behalf of the law; for by it shall ye ob- tain glory. ' ' 1 Mace. 2 : 50, 51, 62 — 64. O ye pious Christians, take these words of God to heart, and arm yourselves therewith, to do battle for righteousness, even unto death, and God shall fight for you and subdue your enemies. ' ' And fear not them who are able to kill the body, and after that, have no more than they can do; but fear the Almighty God, the righteous Lord and Judge, who is able to cast soul and body into eternal perdition." Matt. 10:28; Luke 12:4,5. Him alone let us fear, and walk in his ways, serving him in holiness and righteousness all the days of our life ; yea, suffering death for his name, that we may say with Paul : " I have fought a good fight, I have finished my course, I have kept the faith: henceforth there is laid up for me a crown of righteousness, which the Lord Christ shall give me. " 2 Tim. 4:7,8. May God, the Father of mercy, and the God of all com- fort, by whom it is given unto us, not only to believe on him, but also to suffer for his name, strengthen, confirm and establish us with his holy spirit, that we may not become weary of suffering for the truth, but continue steadfast unto the end, and rejoice with all the pious and true saints, when we are reviled and persecuted for the name of Christ Jesus. This grant us the Almighty Father, through Jesus Christ his only begotten Son, our Savior, un- to whom be glory, majesty, blessing, the kingdom, and everlasting dominion, Amen. Be manful, strong, and very courageous, to keep and do all things, even the words and the law of God. Depart not thesefrom, neither to the right nor to the left ; add not thereto, nor take away therefrom, that you may act wisely. Whithersoever you go, be not terrified, and fear not, for the Lord your God is with you, when you pass through the waters, or into the fire ; and though through hy- pocrisy or dissimulation you may now evade pain and punishment, you can neither alive nor dead escape the power of Almighty God. 1 Pet. 3 : 14; 2 Mace. 6 : 26. Therefore let us forsake all that is in this world, for it lieth in wickedness ; and let each take up his cross, and follow Jesus Christ ; for he is nigh unto and with all those who are in distress, and will de- liver them, and bring them to honor, if they are of a broken heart, and contrite spirit. O what great comfort is it, to have such a powerful and faithful companion, and what great honor is it, that he him- self will so kindly aid us ! But we must know that our Lord Christ Jesus is our Companion and Helper only at his own proper time, according to the coun- sel of the divine will and pleasure, in which he has ordered everything after one measure and weight ; for even as he is the head of the holy church, and beholds her sufferings, so he has also appointed the number, measure, and weight, how far he will per- mit the wicked to go, how far they shall reach, and not longer nor farther, even as the Babylonian cap- tivity should continue seventy years. Jer. 29 : 10. Yea, when the distress is at its height, and men think that God has utterly forsaken and forgotten them, at this very time the help of God is nearest them ; yea, properly speaking, the Lord comforts before and in the midst of all affliction, for the Christian has in his heart the Spirit of God, the foun- tain of living water, by which he is always refreshed, comforted, rejoiced, and made glad. John 4 : 10; 7: 37; 2 Cor. 7: 7. Yea, the more sufferings increase, the greater the help and aid we receive; "for God will not suffer us to be tempted above that we are able; but will with the temptation also make a way to escape, that we may be able to bear it." 1 Corin- thians 10: 13. Behold, in these words Paul tells us for our great consolation, that God will not suffer us to be assailed or tempted above that we are able to bear ; for if the sufferings of Christ abound in us, our consolation also abounds by Jesus Christ our Lord." 2 Cor. 1 : 5. As a captain makes his soldiers valiant by encour- aging words and promises, how then should not the true and faithful God make us manful and strong by his divine word of the Gospel, which is the power of God unto salvation to every one that believeth. Rom. 1 : 16. Yea, the righteous God does not stop at mere words, but is present with us with his Spirit, who, as an earnest, assures our hearts of his divine MARTYRS MIRROR. 447 grace and help, and strengthens our weakness. Eph. i : 13; Gal. 4 : 6; Rom. 8 : 23; 2 Cor. 1 : 22. For if the devil, by his lying spirit, so animates men, that they are perfectly willing to commit wickedness, though it cost their life; why should not the grace of God, by his true Spirit, make us equally ready unto every good work, in all distresses and tribula- tions ? This the gracious God also does, not only through his Spirit, but also through angels, stars, elements, beasts, men, and all manner of creatures. For instance, Elisha said to his servant : ' ' Fear not: for they that be with us are more than they that come against us." 2 Kings 6 : 16. The Red Sea and Jor- dan divided, so that the children of Israel passed through them dry-shod. The sun and the moon stood still for Joshua at the time when he defeated the five kings. Elijah was miraculously fed by the ravens. The children of Israel were delivered by the hand of a woman from their wicked enemies. Judith 14 : 18. God the Lord generally comforts men through their fellows : for all the saints and Chris- tians on earth have fellowship with one another, in adversity as well as in prosperity; for when one suf- fers pain and grief, he suffers it not alone, but Christ and all Christians suffer it with him. For he says in the Gospel : Ye have fed, clothed, entertained, and comforted me. And all Christians are one body, one bread, one drink in the Lord Christ Jesus. Acts 9: 4; Matt. 25 : 35; 1 Cor. 10: 17. Now if Christ Jesus our Lord frequently spent whole nights in prayer, and also prayed in the gar- den before his death, we should also pray without ceasing, especially in our distress, to the Father of lights, from whom alone is every good and per- fect gift, that he may forgive our sins, for the death of his dear Son, who was delivered for our offenses, and was raised for our justification. Matt. 14:23; Luke 6:12; Matt. 26 : 36; Mark 14 : 32; Luke 22 : 41 ; 1 Thess. 5: 17; Jas. 1:17; Rom. 4:25. Hence we are to pray that he would deliver, or punish us, not according to our judgment, but ac- cording to his divine wisdom, lest we utterly perish. Yea, we must give praise and thanks to God also in our tribulation, that he do not forget lis, but chasten us according to his fatherly mercy, and graciously help us to bear every burden, even as Paul thanked God in his affliction, saying: "Blessed be God, the Father of mercies, and the God of all comfort ; who comforteth us in all our tribulation. Amen." 1 Co- rinthians 1:3, 4. Merciful Father, look upon me with eyes of com- passion, as thou didst look upon the prodigal son ; for to thee only, O Father, belongs praise and honor, but unto us nothing but shame before thy face; hence, good Father, I commit soul and body into thy divine and gracious keeping : guide me, through Jesus Christ thy dear Son, into all things that are well pleasing to thy divine Spirit ; and bring to folly and madness the counsel of the ungodly, and preserve us by thy divine word now and for- ever. Amen. Composed by Walter of Stoelwijck. DIRK PIETERS KROOD, PIETER TRIJNES, CLAES RO- DERS, PIETER CLAES JANS, OF WORMER, IN WATERLANDT. The word of God having, according to his will, been proclaimed in many and various countries, and attested and confirmed by the blood of many Cnris- tians, it came to and was accepted also at Wormer, in North Holland, where, among others, there were Dirk Pieters Krood, Pieter Trijnes, Claes Roders, Pieter Claes Jans. These turned their ears away from the papistic fables, amended their corrupt life, and, in place thereof, through the enlightenment of the Holy Spirit, willingly received the word of God into their hearts, and regulated their whole conduct ac- cording to it. 1 Thess. 2:13. And even as Christ predicted : "The time cometh, that whosoever kill- eth you will think that he doeth God service" ( Jn. 16 : 2), so it was also very clearly manifested in the case of the aforesaid persons ; for because they lived according to the word of God, they were brought prisoners to Enchuysen, and being built upon Christ, they all remained steadfast and faithful in all this trial and severe temptation ; for which reason they were sentenced to death at said place, and offered up their bodies as a sweet savor to the Lord, thus obtaining a glorious crown. With regard to this offering, we have not been able to ascertain the year in which it took place. JACOB AND SELI HIS WIFE, OF WORMER, A. D. 1542. Among many others who voluntarily forsook and delivered up their property and life for the truth of the holy Gospel, there were also a brother at Wor- mer, in Waterlandt, named Jacob, and his wife Seli. These sought and also found the pearl of great price, which was hid in a field and for joy thereof re- nounced all earthly riches, the lusts of this world, and the papal superstitions, which militate against God, and sought to order and regulate their whole life according to this precious treasure of the divine word. Thus it came to pass, that the envious pa- pists, in order to stop this, apprehended them, and brought them to Amsterdam, where they had to suffer much for the truth. And as they could by no temptation be moved from it, but unto death ad- hered to Christ and his holy word, they were con- demned to death at said place, and burned, suffer- ing it with great steadfastness. Thus they delivered their bodies up to the fire, and commended their souls into the hands of God, and are now waiting under the altar, until the number of their fellow brethren will be fulfilled. 44:8 MARTYRS MIRROR. JAN EGTWERCKEN, CLAES MELISS, AECHT MELISS, WILLIAM HER HUSBAND, HEYNE WALINGS, TRIJN AMKERS, CORNELIS LUYTS, CLAES DIRKS, CLAES CLAESS, AND JONKER DIRK GERRITS VAN DEN BUSCH, NEAR KROMMENIERSDIJCK, A. D. 1542. As the word of God was proclaimed in many- places, and received with great thankfulness by many, it was also heard, believed and accepted in Waterlandt, on Krommeniersdijck. It wrought so effectually, that some were by it drawn away from their sinful life and dumb idols, and converted to the true and living God ; which, among others, ap- peared in the case of Jan Egtwercken, Claes Meliss, Aecht Meliss, William her husband, Heyne Walings, Trijn Amkers, Cornells Luyts, Claes Dirks, Claes Claess, and Jonker Dirk Gerrits van den Busch. These together separated from the Pope and his adherents, and put themselves under the faithful Shepherd Christ Jesus, inclining their ears to his heavenly voice, and preparing their bodies for his service. Rev. 18:4; 2 Cor. 6:17; John 10:4; 15 : 20. And as Christ predicted the cross and per- secution to his faithful followers, so the above men- tioned persons also richly experienced it ; for they were apprehended and tormented by the blood- thirsty papists, and, after suffering many assaults, put to death, all of which they suffered in patience for the name of Jesus, thus obtaining the crown of life ; and are now waiting for the revelation of Je- sus, their Savior for their full and eternal reward . BALTHASAR HUBMOR, AND HIS WIFE. At the time of Zwinglius there was also one Bal- thasar Hubmor of Friedberg, whom the papists called a doctor of the Holy Scriptures, a learned and eloquent man. He was first a teacher and preacher at Ingolstadt, and subsequently came to Reinsburg, where he preached mightily against the Jews and their usury. Through the enlightenment of the holy Spirit, the abomination of popery was made manifest to him, in consequence of which he, ac- cording to the counsel of God, separated therefrom. Subsequently he rejected, together with other errors, the self-invented infant baptism, and taught with all his might the baptism of believers, as commanded by Christ. But as the eyes of this dark world can not bear the clear light of the holy gospel, and since in this way their false faith and evil works are testi- fied against, the above-mentioned Balthasar Hub- mor, together with many others, was hated and persecuted by the world. After many temptations, expulsions and imprisonments, he came to Nichlas- burg, in Moravia. Afterwards they apprehended him and his wife, and brought them to Vienna, in Austria, where, after manifold trials and long imprisonment, he was burned to ashes, suffering it with great steadfastness, and his wife drowned ; and thus both steadfastly confirmed with their death the faith which they had received from God. Eph. 2:8. Read also Sebastian Franck, on the Roman Heretics, letter B. Note. — This Balthasar Hubmor published a small book, in which he complains of Zwinglius and his followers. He writes that they brought about, that at one time twenty persons, men, pregnant women, widows, and young girls were miserably cast into a dark tower, and this sentence passed upon them, that they should never more, in their lifetime, see either sun or moon, and conclude their last days on bread and water; so that they all, dead and alive, should remain and decay together in the dark tower, until none should be left alive. Thus some did not taste a morsel of bread for three days in order that the others might have some- thing- wherewith to sustain their lives. "O God," he further writes, "what a terrible, severe, and rigorous sentence against pious Chris- tian people, of whom none could say any evil thing, only that they, according to the command of Christ, had received water baptism ! O sad deformation, we say, of the so-called Reformed ! May the Lord forgive them and be gracious to their blindly zealous souls. See com- plaint of Balthasar Hubmor, against Zzvinglius, throughout ; also, the Preface to the Offerboeck, A. D. 1615, letter I., etc.; also, Chron. van den Ondergang, etc., p. ioji, col. 2. LEONARD BERNKOP, A. D. 1542. In the year 1542, Brother Leonard Bernkop was apprehended for the faith, at Salzburg. Much was tried to induce him to apostatize, but as he stead- fastly persevered in the narrow way of the truth of God, and there was no hope that he would aposta- tize, they condemned him to death, led him out to the place of execution, and built a fire close to him, at which they immediately roasted him ; but he ad- hered firmly to the Lord, and said to the blood- hounds and executioners : ' ' This side is roasted enough ; turn me around, and scorch and roast also the other ; for through the power of God this suffer- ing is insignificant in comparison with the eternal." Rom. 8:18. Thus he gained the victory over the beast and his image, over the abomination of deso- lation and his mark. Rev. 15:2. Rather than receive his mark, or do aught which was contrary to God his heavenly Father, he, like the seven va- liant and Godfearing sons (2 Mace. 7), gave his body to be roasted and executed by fire, which could in no wise separate him from the love of God (Rom. 8 :39), hence he shall also have in his hands the harp of God, and, together with all conquerors in the faith, who have come out of great tribulation, shall have his mouth filled with laughter, and his tongue with praise, and shall sing the new song with the servants of God, and the song of the Lamb, yea, he shall forever behold the Almighty God. Rev. 15:2; 7:14; 14:3. 1 Cor. 13:12. MARTYRS MIRROR. 449 HANS HUBER, A. D. 1 542. In this year, Brother Hans Huber, or Schu- macher, was imprisoned at Waserburg, in Bavaria, under the Count of Oting. Much having been re- sorted to, to draw him from the faith, but he re- maining quite steadfast, constantly confessing and testifying, that this wherein- he stood was the true ground of truth, and the true faith in Christ Jesus our Savior wherefore he also said that it was not hard for him to suffer this for Christ's sake, and was sentenced to death, and led out to the place of execution, The fire having reached his face, so that his hair and beard were singed off, they asked him whether he would recant, and they would let him live. He however would not recant, but remained steadfast in Christ. Hence he was immediately burnt alive, and thus faithfully paid his baptismal ] vow unto the Lord Christ, and delivered up his life j as a true burnt-offering for the word of God; for he would rather lose this temporal life, than become unfaithful to the Lord, thus showing himself to be a steadfast lover of God. D AMI AN OF ALGAU, A. D. 1 543. About this time, a brother named Damian, from Algau, was apprehended at Ingolstadt, in order to draw him away from the faith ; but when he could in no wise be turned from it, he was condemned to death. On his way to the place of execution, he admonished the people, and gave answer concern- ing his faith, so that a student said that one of two things was certain: that this man had his faith either from the wicked devil, or from the Spirit of God, since his knowledge was so extensive, because to all appearance he was a simple man. Some one also admonished him, and asked him whether he would die as a pious Christian. He replied: "Yes." He again asked him: "What sign will you give us by which we may know this ? ' ' The brother said: "Pay attention, when they burn me; the smoke shall ascend straight to heaven." This also came to pass. When he was executed, the executioner inquired the direction of the smoke, whether he had justly executed him. The judge answered: "You have executed him according to your pleasure; I did not judge." Thus this witness of God and Christ ob- tained the martyrs' crown. OF A CERTAIN DECREE PUBLISHED IN ALL WEST FRIESLAND AGAINST MENNO SIMON, AND, CONSEQUENTLY, AGAINST ALL AD- HERENTS OF HIS DOCTRINE, ABOUT A. D. 1543. In Chronijk van den Ondergang, page 1104, col. 2 and 3. we find these words: ' ' About this time the servants of antichrist caused a dreadful decree to be proclaimed throughout all West Friesland, in which all malefactors and mur- derers were promised pardon for their crimes, the favor of the Emperor, freedom of the country, and one hundred carl-guilders, if they would deliver Menno Simon into the hands of the tormentors and executioners . This decree, when properly considered, indicates the extreme wickedness and tyranny of the West Friesian Regents of those times, against those who maintained or at least favored the true faith. All malefactors and murderers, who certainly, accord- ing to the laws of the country, were subject to very severe punishment, yea, to death, because of their crimes and murders, were here accounted better than a pious Christian, who injured no one; yea, their crimes were remitted them, and over and above this, a large sum of money, according to that time, was promised them, merely to deliver into the hands of the criminal judges, a single person, who maintained the true doctrine. How much may we suppose would they have promised them, had they been able to exterminate all orthodox believers, and, consequently, the entire church of God ? We cer- tainly have just cause for the belief, that this came down very severely upon the heads of the true wit- nesses of Jesus in general; that is, on those that resided in these regions; in regard to which we shall also show in the proper place, how very unmerci- fully the authorities there, through the instigation of some so-called spiritual persons, dealt with the in- nocent and defenseless sheep of the flock of Christ. GEORGE LIBICH, AND URSULA HELLRIGLING, A. D. 1544. About the year 1544, George Libich was impris- oned for the faith and the divine truth, at Filleburg, near Innsbruck, and as this is a place of particular danger because of evil spirits, as is well known, this brother therefore had much to resist, and was greatly tempted by the Evil One (1 Peter 5:9), who tempted him in visible form. He especially tried him in various ways during the first year. Once he came to him in the form of a maiden , and wanted to embrace him. When the brother knelt down and prayed, he put something into his way, to prevent his praying. He also tried to take him off with him, but was not able to effect it. He further came to him in the form of a youth, and also in that of a soldier; thus trying many and various means; but when he could not accomplish anything, he went out of the tower at the top. He also told him much what happened among the church in the country; that he had conversed with such brethren, and that they had told him such and such things. But when brother George reproved him, he finally let him be in peace, and attempted but little with him after- ward. But the enemy tempted him not only him- self, but also through his children. Thus once there came to him one wearing the garb of a brother, and acting as one. He saluted him, saying: "The Lord be with us, my brother," and wished him peace, in order to seduce and deceive him by such craftiness. But George asked him whence and from whom he 450 MARTYRS MIRROR. came. He answered: "From Moravia, from the church of God." Then George asked him what message >he brought, and how matters stood there. He told him that the church and the brethren were utterly driven away and dispersed; that each was separated from the rest, and thai it was all over with them. Then George perceived that it was decep- tion, reproved him for his craftiness, of which he was well aware, and drove him away by his earnest admonitions, which in all probability he did not soon forget. Over and above all this, when all temptation from Satan and his children was about to come to an end, a sister named Ursula Hellrig- ling, a beautiful young woman, who had also been apprehended for the faith, was put to him in prison, placed at the feet of George, and much of the time left with him. It is easy to imagine, what the devil and his seed would have liked to see. But thev [these two pious witnesses of Christ] were valiant and godfearing, and could by no allurements be moved or caused to fall. This George Libich knew beforehand the day and year when he was to be released. There were sev- eral others imprisoned near him, who were all lib- erated on the same day, returned to the church, and afterwards fell asleep in the Lord. Sister Ursula, who was imprisoned with him, through the providence of God, also obtained re- lease, and unharmed in her faith and conscience, returned to the church, and there fell asleep in the Lord. MARIA VAN BECKUM, AND URSULA, HER BROTH- ER'S WIFE, A. D. 1544. In the year 1544, there was a sister in the Lord, named Maria van Beckum, whom her mother had driven from home on account of her faith. This having become known in the Bishopric* of Utrecht, and reported to the Stadtholder, he sent one Goos- sen van Raesveldt with many servants, to apprehend this maiden at her brother's, John van Beckum, whither she had fled. She was compelled to rise from her bed, and accompany them ; and when she saw the great number of people who had come on her account, she asked Ursula, her brother's wife, whether she would go with her and keep her com- pany. The latter answered : "If John van Beckum is satisfied, I will gladly go with you, and we will rejoice together in the Lord." When Maria put this request to her brother, he consented, and Ur- sula went with her. Here love was stronger than death, and firmer than the grave. Cant. 8:6. Her mother and sister had come from Friesland to see her; but this could not move her; she took leave of them, for she chose to suffer affliction , rather than to have worldly joy; hence she went with her sister Maria. They were together brought to Deventer. There blind leaders came to them, who with sub- tlety sought to win them to human institutions. But they answered: "We hold to the word of God, and do not regard the dictates of the Pope, nor the errors of the whole world." Friar Grouwel also sought to teach them much, but was not able to prove his assertions by the Scriptures. Now as he could not overcome them, he said: "The devil speaks through your mouth, away with them to the fire. ' ' They greatly rejoiced that they were worthy to suffer for the name of Christ, and to help bear his reproach. Acts 5:41. They were then brought to the house at Delden, where many efforts were made to cause them to apostatize, yet all in vain. A commissary came from the court of Burgundy, who greatly extolled the mass and all the institutions of the Pope; but he could not prevail against the Scriptures which they adduced. He then asked them whether they were rebaptized. They replied: "We have been bap- tized once according to the command of Christ and the practice of the apostles; for there is but one true baptism, and he who receives it, has put on Christ, and leads an unblamable life through the Holy Ghost, in the answer of a good conscience." Ephe- sians 4:5; Gal. 3:27; 1 Pet 3:21. He also asked them, whether they believed that Christ was wholly present in the sacrament. This they considered a blind question, and said ; ' ' God will have no like- ness or image, neither in heaven nor on earth (Exodus 20:4); f° r ne sa Y s through the prophet: 'I, even I am the Lord; and beside me there is no Savior.' Is. 43:11. But as regards the Supper, we find that Christ left it as a memorial of his death, with bread and wine; as often as we commemorate it, we are to show forth his death till he come." 1 Cor. 11:26. Now as Maria and Ursula regarded all the insti- tutions of the Pope as heresy, they were brought into open court at Delden, on the thirteenth of No- vember, before the children of Pilate and Caiaphas, where they were sentenced to death, in which they rejoiced, praising God. When they were led to the stake, many of the people, seeing their steadfastness, wept. But they sang for joy, and said: "Weep not on account of what is inflicted upon us. " " We do not suffer," said Maria, "as witches or other crim- inals, but because we adhere to Christ, and will not be separated from God ; hence be converted, and it shall be well with you forever." When the time of suffering drew nigh, Maria said: "Dear sister, heaven is opened for us; for what we now suffer for a little while, we shall forever be happy with our bridegroom." They then gave each other the kiss of peace. Thereupon they prayed together to God, that he would forgive the judges their sins, since they knew not what they were do- ing; and that as the world was sunk in blindness, God would have compassion on them, and receive their souls into his eternal kingdom. They first took Maria, who entreated the authorities not to shed any more innocent blood. Then she fervently prayed to God, and also prayed for those who put her to death; whereupon she joyfully arose, and went with such great gladness to the stake, that it cannot be told, saying: "To thee, O Christ, I have given myself; I know that I shall live with thee for- ever. Therefore, O God of heaven, into thy hands MARTYRS MIRROR. 451 do I commend my spirit. ' ' The executioner swore because the chain did not suit him; but she said: " Friend, consider what you are doing; my body is not worthy that you should blaspheme Christ on account of it; repent, lest you burn for it in hell." The preacher, a teacher at Delden, turned Ursula around, but she turned back again, and urgently said: "Let me behold the end of my sister, for I also desire to receive the glory into which she shall enter. ' ' After Maria was burned, they asked Ursula, whether she would not yet apostatize. "No," said she, ' ' not for death ; I will not thus forsake the eternal riches." They would also honor her with the sword, but she said: "My flesh is not too good to be burned for the name of Christ." To one of her relatives she said: ' ' Bid John van Beckum good night, and tell him to serve God, to whom I am now about to be offered." When she came to the wood, she clasped her hands, and said: "Our Fa- ther which art in heaven." "Yea," said the priest, "there you will find him." "Because I seek him there," she said, "I must die this temporal death. If I should confess him in the bread, I might live longer." When she stepped upon the wood, her foot slipped. "I think I am falling off," she said. "Stop," cried the tyrant; "she means to aposta- tize." "No," said she, "the block slips from under me; I will not faint in the word of God, but con- stantly adhere to Christ." Thus both remained steadfast unto the end, and sealed the word of God with their death, in great patience and boldness, leaving us a good example. JOHN CLAESS, AND LUCAS LAMBERTS, AN OLD MAN, CALLED GRANDFATHER ; TOGETHER WITH SEVERAL TESTAMENTS WRITTEN BY JOHN CLAESS, WHILE IN PRISON AT AMSTER- DAM, TO HIS WIFE, CHILDREN, AND OTHER FRIENDS, IN THE YEAR 1 544. A testament to his wife. An affectionate salutation in the Lord, to my beloved wife, whom I no longer love after the flesh, but after the soul. Hear my admonition: You know that as long as we enjoyed prosper- ity with Israel according to the flesh, we were ignorant of ourselves; but now that the good Fa- ther lays his hand upon us, we feel that we are sick, weak, miserable, poor and naked. Therefore, my dear wife, take Jesus Christ for an example, and behold the way in which he went before us, and that we must through much tribulation enter into the kingdom of heaven. Jas. 5:10; 2 Tim. 3:12. For- get my flesh and all your sensuality and all your carnal desires, and pray to God for faith that you may overcome. And I will willingly give myself to the Lord in the same manner as he comforts my heart by his grace. You have yet time for amend- ment, but I am bound to his grace, in which I trust. Hence think not of what is past, but persevere with a firm confidence in the Lord; he will help you in everything for the best; give yourself up to this and always join yourself to those who fear the Lord, for this will be for your best interests. For "blessed is the man that walketh not in the counsel of the ungodly, nor standeth in the way of sinners, nor sitteth in the seat of the scornful; but his delight is in the law of the Lord, and in his law doth he meditate day and night." Ps. 1:1,2. My beloved wife, the godfearing speak of it, and thereby men depart from evil ; for by the fear of the Lord men depart from evil, and through love every good thing is accomplished. Prov. 16:6. Awake, for we have both been negligent. Let the word of the Lord incite you to all good. Ask him for his holy Spirit, who can comfort you ; for the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us. Ro- mans 8:18. For this is the trial which must be found in our faith, being much more precious than of gold that perisheth, though it be tried with fire. 1 Peter 1 : 7. My dear wife, if we might have entered into the kingdom of God as we began, and have so long been doing, the way would not have been narrow. But our Savior had to enter through suffering and anguish into his own glory, — how then will we en- ter by the broad way ? For narrow is the way, says the Lord, which leadeth unto life, and few there be that find it, and still fewer who rightly walk in it. Matt. 7: 14. The good Father did indeed show me this way, but my evil flesh was too powerful and forced me away from it. Nevertheless, I hope to be saved through the grace of the Lord; for Paul says: ' ' Though I bestow all my goods to feed the poor, and though I give my body to be burned, and have not charity, it profiteth me nothing." Eph. 2:4; 1 Cor. 13:3. Consider what this charity is, and you shall be able to accept for the best whatever the Lord sends you. How should I be able to express it, love is the nature of God; may it be with you and us all. I give it to you as an affectionate salutation. May the good and merciful Father shed it abroad into all our hearts, through his beloved Son. Amen. Salute all dear friends in the Lord. Pray the Lord for me; all that he gives me, I will impart again. 3 John 14; 1 Thess. 5:25. Another testament of John Claess, to his wife, A. D. 1544. Know, my dearly beloved wile, that it is my will and testament to you in no wise to depart from the word of the Lord, but always to comfort yourself with it; for the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us, if we continue in the faith. O let us thereby overcome, and not turn away, and we shall receive the crown which the good Lord has promised unto all that love his ap- pearing. 2 Tim. 4:8. If we desire to remain here, we do not love his appearing; but if we ask him for the Holy Spirit, the same will teach us in all things, 452 MARTYRS MIRROR. and comfort and strengthen us through his grace. O let us pray ; for through prayer we must receive everything. Hence, my dear wife, take no thought for the things that concern the body; but seek the kingdom of God, and his righteousness, and all these things shall be added unto you. Herewith I commend you to God, and to the word of his grace, which is able to strengthen and keep you in all temptation. The grace of the Lord be with you and us all. Amen. Bring up my dear children in the admonition of the Lord, this is my will to you; and associate with the good, for they prosper. Care not for temporal things; for that which is visible must perish. What you can get take with you, and commit the rest to faithful friends; and remove with your little ones far enough to be out of danger, from men. Bring them up in the admonition of the Lord, and keep with those that fear the Lord. Deut. 6:20. My dear wife, be well contented; if the Lord had taken me away by a sudden sickness, it would have been your duty to thank him; do so now. I leave you this as a testament. Watch every day of your life for the appearing for our Lord Jesus Christ. 1 Tim. 6:14. The grace of the Lord be with you. Amen. A testament to his children, and then to his wife. My dear little children, Claes Jans and Gertrude Jans, I leave you this as a testament when you come of age. Hear the instruction from your Father. Hate all that the world and your carnal nature love, and love the commandments of God. 1 John 2:16. Let this instruct you, for it teaches: "If any man will come after me, let him deny himself; " that is, let him forego his own wisdom and earnestly pray: "Lord, thy will be done." Luke 9:23; Prov. 3:5; Matt. 6:10. If you do this, the Holy Spirit will teach you all that you ought to believe. Believe not what men say, but obey the commands of the New Testament, and ask God to teach you his will. Trust not to your understanding, but trust in the Lord, and let all your counsel be in him, and ask him to direct your paths. My children, how you are to love God the Lord, how you must honor and love your mother, and love your neighbor, and fulfill all other command- ments required of you by the Lord, the New Testa- ment will teach you. Matt. 22:37, 39- Whatever is not contained therein, believe not; but obey every- thing that is embraced in it. Associate with those who fear the Lord, who depart from evil, and who do every good thing through love. O, look not to the multitude or the old custom, but to the little flock which is persecuted for the word of the Lord ; for the good do not persecute, but are persecuted. When you have given yourselves to this, beware of all false doctrine; for John says: "Whosoever transgresseth, and abideth not in the doctrine of Christ, hath not God. He that abideth in the doc- trine of Christ he hath both the Father and the Son." 2 John 9. The doctrine of Christ is: Love, mercy, peace, chastity, faith, meekness, humility and perfect obedience to God. Gal. 5:22,23. My dear children, surrender yourselves, to that which is good, arid the Lord will give you under- standing in all things. I give you this as my last farewell. Regard the chastening of the Lord; for if you do evil, he will punish you in your souls. Job 5:17. Hence desist, and cry to the Lord for help, and hate that which is evil, and the Lord shall deliver you, and you shall prosper. May God the Father, through his beloved Son Jesus Christ, give you his Holy Spirit, that he may guide you into all truth. Amen. John 16:13. I, John Chess, your father, have written this while in prison for the word of the Lord. May the good Father grant you his grace. Amen. My dear wife, I request you to bring up my children, in all good instruction, to have my testa- ment read to them, and to bring them up in the Lord, according to your ability, as long as you re- main with them. And I desire of you, that you love neither yourself nor your children more than the Lord and his testimony. Luke 14:26. Suffer not your flesh to overcome you. 1 Peter 2:11. If they do not tolerate you in this city, remove into an- other. Matt. 10:23. But this I earnestly request of you: always keep with the good; for blessed is he that associates with them. He who has always been the helper of the lowly, that is, the good Father, will help you. Luke 1:48. If you cannot stand alone, take a husband that fears the Lord (1 Corin- thians 7:2); but whatever you do, forsake not the Lord for a little mess of pottage. Gen. 25 : 34. May your excuse be never so great, but not for all Amsterdam forsake the Lord. By his grace I will not forsake him for the whole world, and do you also likewise. Matt. 16:26. O let us press our way through by force; I must, through the grace of the Lord, lose my flesh; forsake yours also. Mat- thew 11:12; 16:25. My dear wife, if we should consider suffer- ing, we would never get out of it; but we must look beyond it to the eternal reward. I joyfully comfort myself in the Lord; do so also. The Lord might have taken me from my bed and you would have had to content yourself; how much more now, for you know not how long you will remain here ? Therefore do as the Lord counsels you ; be always ready for his appearing, and you shall be able to overcome all things, to those that overcome ever- lasting rest is promised. Rev. 21:7. A firm faith, a sure hope of the eternal reward, and a burning love to God and our neighbor be with you and me, and us all. Amen. Matt. 21:21; 1 Peter 4:8. Write to me immediately how you are, and I shall be the more comforted if you comply with my request. Pray ; the Lord will be entreated ; this I now experience. Pray together all of you, that the will of the Lord be done in me and in us all. Amen. Matt. 6:10; 7:11. A testament of John Clcess to his brothers and sister after the flesh. Know, my dear brothers, Cornelis Claess, and Gerritt Claess, and my dear sister Adriaentgen Claess, that I affectionately desire of you, that you turn to the Lord, and forsake all your pride, covet- MARTYRS MIRROR. 453 ousness, and all wickedness, as also all bad company, and be quiet, and associate with the good. Search the word of the Lord, and ask him for his Holy Spirit, and the same shall instruct you in every- thing which is needful for you. This will come to pass, if you deny yourselves and forego your own will; for the Lord says: "If any man will come after me, let him deny himself, and take up his cross daily and follow me. ' ' Therefore die unto all your lusts, and you shall never die, for the wages of sin is death. Col. 3:5; Rom. 6:23;. But ask God for his Holy Spirit, who will so change your minds, that you will hate evil and shun it. O my most be- loved, hate that which is evil, and love the good, and God, who alone is good, will be with you. But if you will continue in your wicked sensuality, I testify to you from the mouth of the Lord, that you will condemn yourselves. Rom. 8:13. But I am persuaded better things of you, though I thus speak. Heb. 6:9. O, keep what the Lord hath made known to you, namely: "Whatsoever ye would that men should do to you, do ye even so to them," and it will be well with you, and you shall prosper in every good thing. To this end may the good God help you, through Jesus Christ his be- loved Son. Amen. Another Testament of John Claess, to all his Kindred. Be it known to you, dear brothers and sisters, cousins and relatives, and all my kindred, that I do not suffer as a thief, murderer or evil-doer, but for the ordinance which the apostles of the Lord taught and instituted, namely the ordinance of the holy church, made fifteen hundred years ago, which Jesus Christ enjoined upon his dear disciples, and sealed with his blood, and which the apostles preached and taught, and confirmed with their blood. 1 Pet. 4:15; Mark 16-15; Heb. 9: 14; Acts 2 : 14; 7:58; 12:2. My dear friends, do not be dejected or cast down on my account, because men say that I died as an Ana- baptist and heretic. There is but one baptism given, and that upon faith; before faith God has not com- manded baptism. Now some one might ask: What ! ought infants not to be baptized? No; but they are nevertheless saved through the merits of Jesus Christ, and are baptized in his blood ; for it is written : "For as in Adam all die, even so in Christ shall all be made alive." 1 Cor. 15:22. This is done through pure grace, without any sign . Acts 15:11. But my dear friends, the Lord has commanded to preach the Gospel, and they that believe it, are to be baptized. Mark 16:16. He also commanded that the believers should observe his Supper, in remem- brance of: him,- in such -a -manner as he instituted, and the apostles practiced it. Matt. 26 : 26 ; Acts 2:42. Besides these, he did not command them anything; no mass, no infant baptism, no auricular confession, nor any other outward worship. But he commanded to love God alone, to obey his word, and to love our neighbor as ourselves. Luke 10:27. O where are they to be found who do this? Search the word of God ; there is no Christian who does not know this. You cannot maintain thereby, what they teach, namely, that you should continue in the holy church. You must know what the holy church is, namely, the assembly of believers born by the word of God (1 Pet. 1 : 23); for you well know that no one can come into this world without being born, so no one can come into the future world, unless he is born again as Peter declares: "not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth forever." John 3:3; 1 Pet. 1 : 23. O well for him who is born of it ! they that are thus regenerated, practice the true baptism and the true Supper. They also separate themselves from all who teach a scandalous doctrine, or live disorderly; they do not destroy their bodies, for this is not taught in the word of God ; but they avoid their company until they repent (2 Thess. 3:6); for they are the Christian church, the community of the saints ; they have forgiveness of sins ; for there is none other name given in heaven or on earth whereby they can be saved, but the name of Jesus; that is, through his merits. Acts 4: 12. They believe and live only according to his ordi- nances. He did not kill those who did not believe in him, neither did his holy church do this. But he and his own have been slain from the beginning, and thus it shall continue. Rev. 13:8. By this you shall know who are his own. Not those who boast of his name, and maintain their cause with the sword ; but those that live according to the exam- ple of their Lord, and confirm their cause with the word of God, which is the sword of the true believ- ers. 1 Pet. 2:21; Eph. 6:17. Now some might say: What has become of the forefathers, who did not know better ? We leave this to God. It might also be said that the Lord promised to be with us even unto the end of the world. Matt. 28 : 20. He is always with believers — but never with unbelievers — namely, with his word and the right use of his signs, that is, baptism and the Supper, and will always be with those who walk aright, and live con- formably to his word. Dear friends, at the time of the apostles there arose seven different sects among them, but the true doctrine was therefore not to be rejected. Now, though many wicked miscreants have arisen under the Gospel, the word of God has not depreciated : he that would be saved must submit to it. Romans 9:6. In the time of the righteous Tobit all Israel worshiped golden calves, which king Jeroboam had caused to be made; he [Tobit] alone adhered to the Lord his God, and did what he had commanded him. Friends, look not to the multitude, but to the word of God, which will not deceive you. " Cursed be the man that trusteth in man, and maketh flesh his arm ; but blessed is the man that trusteth in the Lord." Jer. 17:5,7. I trust in this, that he prays to his Father, not only for those who were with him, but also for all them who shall turn to him through tbe word. John 17 : 20. May the good Father, through his only Son Jesus Christ, give you a true understanding, that you may henceforth learn to know him. 2 Tim. 2:7. 454 MARTYRS MIRROR. ACCOUNT OF THE SENTENCE PASSED ON JOHN CLAESS, AND THE OLD MAN NAMED LUCAS LAM- BERTS OF BEVOREN, ALSO CALLED GRAND- FATHER; AND HOW. THEY DIED. When John Claess, and Lucas Lamberts, an old man of eighty- seven years, called grandfather, came into court, they greeted each other with a kiss. John Claess said to the grandfather: "My dear brother, how do you feel ? ' ' The grandfather replied pleasantly with a glad countenance: "Quite well, my dear brother. " Then said John Claess: "Fear neither fire nor the sword ; O what a joyful feast will be prepared for us before the clock strikes twelve ! ' ' Upon this they were separated. The bailiff then said : "You are rebaptized." John Claess answered : "I was baptized upon my faith, as all Christians ought to be, according to the Scriptures; read this." Matt. 28:19. They said to him again : ' ' You belong to the ac- cursed Anabaptists, who originate strange sects, opinions, errors and contention among the people." Acts 16: 20; 17 : 6. John Claess: "We are not such people; we de- sire nothing else than the true word of God ; if I am to suffer therefor, I demand the seven judges." * He was then asked whether he did not confess that he was rebaptized four years ago or there- abouts. John Claess replied: "Three years ago or there- abouts I was baptized as all Christians ought to be." The court said : ' ' You acknowledge it then ? ' ' John Claess: "Yes." Court : ' ' Well, since you confess it, we have full power from the seven judges. ' ' John Claess: "Can I not obtain the full court? it is granted even to thieves and murderers, why should it not be granted to me?" The four judges then went out to pronounce the sentence. Lifting up his voice, John Claess said : " O mer- ciful Father, thou knowest that we do not desire revenge" (Rom. 12 : 19), and he wrung his hands, saying: "O merciful Father, grant them thy Spirit, that thou mayest not count this to them as wicked- ness. ' ' Acts 7 : 60 . The four judges now returned into the court, and sat down to declare the sentence, saying: "John Claess, a native of Alkmaar, who has taught the people false doctrines, errors and new opinions — " Upon this John Claess answered: "It is not so." The lords of the court then forbade John Claess to speak, and good John Claess observed silence, that he might hear his sentence. They then proceeded with their sentence, and said to the clerk : ' ' Read his crime." He read that he had caused to be printed at Antwerp six hundred books, which he had concluded with Menno Simon, and scattered abroad in this country, containing strange opinions and sectarianisms, and had kept school and held * We have in our possession the original sentence of these two persons; but as the gist of the same is given here, it is not neces- sary to adduce it verbatum. meetings, to introduce errors among the people (Acts 17 : 6), which is contrary to the decree of the Emperor, and our mother the holy church, and which it is not proper for my lords of the court to tolerate, but to correct. Here John Claess reproved them as before, say- ing: "They are not sectarianisms, but it is the word of God." Acts 24: 14. Then the. lords of the court said : "We sentence you to death, to be executed with the sword, the body to be placed on the wheel, and the head upon a stake ; we do not sentence you, but the court does. As John Claess went out of the court, he said : "You citizens bear witness that we die for no other reason than for the true word of God." This oc- curred in the court. Having ascended the scaffold, John Claess audibly addressed the people with these words: "Hear, ye citizens of Amsterdam : be it known unto you, that I suffer not as a thief or mur- derer, or because we have sought the property or life of others. However, do not understand me as justifying or exalting myself; but I come with the prodigal son, and depend only on the pure word of God." Upon this the executioner struck him on his breast. John Claess turned around, and exclaimed with a loud voice : "O Lord, forsake me not, now or in eternity. Lord, thou Son of David, receive my soul." Thus the dear brother John Claess confirmed the word of God with his crimson blood, his head then being placed upon a stake, and his body on the wheel, as food for the birds and wild beasts. And the old grandfather of eighty-seven years, also will- ingly, for the truth of Christ Jesus, yielded his hoary head and beard to the sword of these tyrants . They now rest together under the altar. A NUMBER OF BELIEVERS BAPTIZED ACCORDING TO THE COMMAND OF CHRIST, HAVING ASSEM- BLED TO HEAR THE WORD OF GOD, ARE PUT TO DEATH AT ROTTERDAM, IN THE YEAR 1 544. As saint Paul, through the spirit of God, foretold that all who will live godly in Christ Jesus shall suf- fer persecution, so it was also verified in the city of Rotterdam, about A. D. 1544, where a number of the pious followers of Jesus Christ had assembled together in the name of the Lord, to converse with each other about the word of God, and thus to edify and strengthen one another in the accepted truth of the holy gospel; also to pray with an humble heart and with one,; accord to the great God of heaven and earth, forforgiveness and remission of sins, and the gift of the Holy Ghost, and thus to give praise and thanks with one mind to his most adorable name. Eph. 5:1: Heb. 10:24; 3:13; J Thess. 5:11; Rom. 15:16; Acts 1:14. This good exercise in godliness the papists, who hate the truth, sought to prevent and stop as much as lay in their power, so that said godfearing MARTYRS MIRROR. 455 assembly fell into their hands, having been betrayed by a woman who came to the house to borrow a kettle. The defenseless sheep having thus fallen into the claws of the wolves, these, according to their nature, treated them in the most cruel manner, in order to draw them away from the truth; all of which they willingly suffered and endured in pa- tience for the name of Jesus, in the firm hope of his imperishable kingdom. Therefore, since they could by no tortures be brought to apostatize, they were sentenced to death, which sentence was executed in the following manner: The men were beheaded with the sword at the said place, while the women, in the most cruel manner were thrown into a boat, and thrust under the ice until death followed. Thus these two assemblies, or classes of people, that is the church of God, and the congregation of Satan clearly evinced of which spirit they were children (i John 3:10; Luke 9:55); which can easily be seen by their fruits and nature. The anti-Christians by this, that, as ravening and devouring wolves, they were born by nature to seize and destroy. The con- gregation of Jesus Christ by this, that, as humble sheep and lambs, dumb, and with no desire for re- venge, they were thus led to the slaughter, and willingly gave their bodies for the name of the Lord. Matt. 7:15; 10:16; Ps. 44:22; 1 Peter 4:13. There- fore, these sheep shall, at the reappearing of the great Shepherd, hear, together with all faithful ser- vants, the joyful voice : ' ' Enter into the joy of your Lord." Heb. 13:20; Matt. 25:23. Among those that were thus offered, there was also a young maiden of but fourteen years. She composed the hymn in the old hymn book, begin- ning thus : Emanuel die is uytgetogen, uyt sijns Vaders rijck iri 's tverelts pleyn* FRANCIS OF BOLSWEERT, A. D. 1 545. At Bolsweert, in Friesland, there was a true lamb of Christ, named Francis, who lived uprightly in the fear of God. Job 1:1. He was therefore appre- hended, and conveyed in a sleigh to Leeuwaerden, where he was asked before the council, why he would not swear, nor observe the Supper with them in the church. He answered: "My lords, Christ teaches us that we must not swear at all ; and because you people are unbelieving and unclean, I will not keep fellowship with you?" At these words the lords were offended, and said : ' ' We are neither thieves nor murderers; what uncleanness then have we ? but it seems to us, that you hold a false doctrine, and of such heretics there are still more, all of whom we intend utterly to extermin- ate." Francis said: "My lords, be not angry; but you high priests, show me the false doctrine which I hold, and this from the Bible, for I have brought one with me; come and instruct me from it." The lords then counseled with the priests of Jeze- bel, and said: "He has despised our mass; he con- temns our customs, and we have a strict mandate, Emanuel wentTorth from his Father's kingdom into this to which we must be obedient, and according to that he must die. Thus he was sentenced to be burned to ashes on Palm Sunday eve, A. D. 1545. For this sentence he undauntedly thanked the Lords and said : "I will forgive you all this from my heart, wishing that the Spirit of God would en- lighten you unto reformation, that you may repent and live according to the word of God ; I now go to the holy city, and the inheritance of my Father. ' ' He was then led to death, as a sheep to the slaughter. Many that saw it wept; but he said: "Weep not, but prepare yourselves to die unto your sins, for this is the true way to enter into life. ' ' He also spoke many other comforting words. After he had openly prayed: " Lord God, receive my soul and guide it into thy peace," the execu- tioner commenced his work. Having stripped him of his clothes, and fastened him to the stake, he was about to strangle him with a rope, when the rope broke, and he fell down. This frightened the executioner, and he endeavored quickly to burn him to ashes with much peat and wood; but God manifested his miraculous power, so that the fire lost its natural force, and the body could pot be burned entirely ; on which account the lords became angry at the executioner, and said that he had not brought enough wood; but it was the will of God that he should thus be received into the number of the martyrs. OSWALD OF JAMNITS, A. D. 1545. In this year, Brother Oswald of Jamnits, was im- prisoned for the faith, at Vienna, in Austria, and various means were tried to cause him to apostatize. The citizens came to him in prison, and in a friendly manner earnestly admonished him to recant, or they would have to drown him in the Danube. But he said: "Though you drown me, I will not depart from God and his truth. Christ died for me, and him will I follow, and also die for his truth, far rather than forsake it. ' ' No matter whatever they said, they could not make him apostatize. Two brethren then came to him, who comforted him; to them he commended his wife and child. They em- braced each other, and thus took leave from one another, wishing him patience in his suffering, which he innocently had to endure. After having been confined for one year and six weeks, they took him from prison on a certain Wednesday night; took him out of the city, that the multitude of the people should neither see nor hear anything, and drowned him in the Danube. There was no trial held over him, nor was his crime made known. ( Since he patiently and cheerfully persevered unto the end, God shall also confess him; and though they. executed him secretly and at night, yet he shall appear in the open judgment of the Lord in the valley of Jehosaphat, where another judgment will be held. Joel 3:2. And that judgment will fall a hundred fold more heavily upon the heads of those who thus presumptuously condemn innocent blood on earth; yea, it shall be more tolerable for those of Sodom and Gomorrah in the last day, than for such. Matt. 10:15. 456 MARTYRS MIRROR. ANDREW KOFLER, A. D. 1 545. In the year 1545, one Andrew Kofler from Etsch- land was also apprehended for the faith and the divine truth, at Ips, on the Danube. As he would not renounce, and could not be made to apostatize by the priests and false prophets, he was sentenced to death by the children of Pilate, and delivered to the executioner, who executed him with the sword, thus satisfying the ungodly. Thus he valiantly con- fessed and testified to the truth of God even unto death, and is now gone before into eternal light and life, and rests in Abraham's bosom, yea, under the altar, under which those lie, who have been be- headed and slain for the word of God, and the testi- mony of Jesus Christ, until the number of their fellow brethren who shall also be killed as they were, shall be fulfilled. HANS BLIETEL, A. D. I545. In this year, also Brother Hans Blietel, who had been sent by the church, was apprehended at Ried, in Bavaria ; for those of Ried had offered a sum of money to the one who should apprehend him. Hence, there was a traitor, who addressed him with fair words, pretending to be very zealous, and under a desire to be with him, decoyed him into his house. The brother supposed that he was concerned for the salvation of his soul, and went with him. He then locked him into his house, and said: "Hans, you are a prisoner." But Hans replied: "God forbid that you should do this; have I not come to thee for good ?' ' The traitor demanded money of him, and he would release him; but when the brother refused to accede to this demand, he went to the authorities and betrayed him. While he went, the wife of the traitor also demanded money of him ; for, said she, the authorities would take him along any way ; she wanted fifteen guilders, and they would let him go away from the house. But Brother Hans Blietel would not consent to give her one farthing ; . but would with the help of God await all tribulation. In the meantime, the authorities -came with a great number of armed men, and apprehended the brother, together with the traitor and his wife, se- curing them well with ropes, bonds and straps. Having arrived in the market town of Ried, they took them, and tormented them dreadfully, the traitor as 'well as the brother; for the authorities thought that he had taken money from the brother, because they found so little on him. The traitor's wife also had her hand squeezed until the blood flowed from it; for they wanted her to tell it. And though they had not received anything, their treachery became a source of sore grief to them. When Brother Hans had lain in prison for four or five weeks, he was sentenced to death, about St. John's day, to be burnt alive. He was led out to the place of execution, where the priests attempted to induce him to desist from and forsake his faith ; but he said to them : ' ' You may well desist from your wicked deception; I will not hear or embrace your ' false doctrine ; I have at this day something else to do, than to listen to you false prophets ; I must fol- low the Lord my God in Christ, and fulfill what I have promised." The priests, therefore, stood back, and left him be in peace. On his way to the place of execution he met one of his acquaintances, named Michael Dirks, or Kramer. Hans Blietel looked at Michael with a smiling countenance, and pointed him to heaven. The latter was astonished that he could smile, going as he was to death and the fire. This produced a complete contrition of heart in Michael, as also in his wife, who did not eat any- thing for three days, but sought to join the church, and become pious, and others with them. When the dear brother Hans arrived at the place of execution, he thought of the church, and cried with a loud voice unto the multitude of the people assembled : " Is there any one here, who has courage to tell the church of God in Moravia, that I , Hans Blietel, was burned for the Gospel, at Ried, in Ba- varia?" Thereupon a zealous man, full of piety, kindled thereby, revealed himself, and though he could not get to him, he called to him, that he would inform the church in Moravia, that he was burned at Ried, for the faith ; which encouraged brother Hans, so that he again cried out to the people: "This my faith is the divine truth, which I will show to you; and I say unto you, repent, reform, and desist from your unrighteous, wicked, and vicious life; for if you do not do this, the eternal God shall visit you for your sins, and punish you with the everlasting pain which is prepared for all sinners, and he shall require the innocent blood at your hands, and punish you for it." The fire having been kindled and prepared, he was tied upon a ladder. In the meantime, he testi- fied again that this was the truth and the way to eternal life, and the true church of God, appealing to heaven and earth as his witnesses. " And to-day,' ' said he, "shall God give a sign in heaven, to testify that this is the way to eternal life." This also oc- curred; for the sun in the sky was darkened and became full of spots, so that he gave forth no shadow. Though the sky was quite clear and bright, yet the sun emitted a very pale and yellow light upon the earth; for God intended to confirm it by this sign. This lover of God also sang in the fire, in which he lived for some time, praising God by his singing, and praying for all men who were worthy, that God would enlighten them. And thus he was found constant and steadfast in the faith, in the trial of the fire, even as the precious and pure gold. He had also foretold as a sign, that his smoke would quickly rise on high over him, and his soul ascend in it unto heaven; which came to pass, the smoke ascending straight up to heaven. Some said that a beautiful white dove flitted in the fire, and flew over him to heaven. Thus God as- sisted him very powerfully. MICHAEL MATSCHILDER, ELIZABETH HIS WIFE, AND HANS GURTZHAM, A. D. 1546. In the year 1546, brother Michael Matschilder, also called Little Michael, a minister of Jesus Christ MARTYRS' MIRROR. 457 and his church, and two others, namely, his wife Elizabeth, and Hans Gurtzham, a shoemaker, were apprehended and examined at Altenburg, in Upper Ksernthen. A doctor and a learned man of Villach disputed with them ; but this brother gave them such answers, that they had to withdraw in con- fusion, unable to accomplish anything. They were then led in iron chains through Styria. and delivered into the bailey, at Vienna, to the jailer, who said: "Come, I will bring you into a vault, where others of your brethren are. In there were Hans Stautdach and three fellow-prisoners. When they met, they embraced and kissed each other, and praised God, who had brought them to- gether for the glory of his name. Hans Stautdach and his three fellow-prisoners were then executed; but these others were kept in prison longer; that is, about three years, namely, until the year 1549, when a conflagration occurred in the city. Then, as is customary in that city when a conflagration occurs, the gates of the city were closed, and the prisoners released. After the fire was extinguished, brother Michael and his wife, through the provi- dence of God and the assistance of a citizen, escaped from the city, and came to the church. Thus God delivered them unharmed and in peace. But Hans Gurtzham went back to prison, and was confined there one year longer, namely, until the year 1550, when he was executed, about June, being drowned in the Danube, early on a certain Friday morning. QUIRINUS PIETERS OF GRCENINGEN, BURNT ALIVE FOR THE TESTIMONY OF JESUS CHRIST, AT AMSTERDAM, IN HOLLAND, ON THE l6TH OF APRIL, A. D. 1545. When the constraint of conscience and faith did not cease, but increased and broke forth more and more through the adherents of popery, against the pious Christians, who, according to the command of Christ had been baptized upon their faith, it oc- curred, that a certain pious brother, named Ouirinus Pieters, a native of Grceningen, also separated from popery, and joined the cross-bearing church of Jesus Christ, called Baptists, or, contemptuously, Ana- baptists, having been received into the church through baptism upon confession of his faith, by Menno Simon, who was at that time one of the most eminent teachers in Friesland. But when he, about six years ago, went to Hol- land, and settled down at Amsterdam, there to live in quiet according to his faith and conscience, he was very speedily discovered by the authorities, apprehended, and finally, as he would not aposta- tize, sentenced to death, on the sixteenth of April, A. D.1545, namely, to be burned to death; which dreadful and severe punishment this pious hero of Christ steadfastly endured, having commended his soul into the hands of God. All of this we have taken from the following sen- tence, which was publicly read to him, on the day of his death, by the rulers of darkness, and a true copy of which, extracted from the book of criminal sentences, has now been transmitted to us through the secretary there. The contents of the same, with the exception of the title, are as follows: Sentence of death pronounced upon Quirinus Pieters of Groeningen. Whereas Quirinus Pieters, a native of Grceningen, has embraced the unbelief and heresy of the Ana- baptists, having been rebaptized about six years ago, by Menno Simon, a teacher of the aforesaid sect, and whereas he holds pernicious views con- cerning the sacraments of the holy church, and, moreover, has induced others, into such unbelief and errors, persuading them into it, directly con- trary to the holy Christian faith, the ordinances of the holy church, and the decrees of his Imperial Majesty, our gracious lord; and whereas he obsti- nately continues in the aforesaid unbelief, therefore, my lords the Judges, having heard the demand made by my lord the Bailiff concerning the afore- said Ouirinus Pieters, as also his answer and con- fession, and having fully considered the circum- stances of said matters, sentence the aforesaid Oui- rinus Pieters to be burnt by the executioner; and furthermore, declare his property confiscated for the benefit of the exchequer of his Imperial Majesty. Pronounced this sixteenth of April, A. D. 1545, in the presence of the entire bench of Judges, except Sir Henry Dirks, Burgomaster. Pursuant to this sentence, Ouirinus Pieters was executed by the executioner on the same day. The whole of this was extracted from the book of criminal sentences, in the keeping of the secretary of the city of Amsterdam. N. N. HANS STAUDTACH, ANTHONY KEYN, BLASIUS BECK, AND LEONHARD SCHNEIDER, A. D. 1546. In the year 1546, four brethren, namely, Hans Staudtach of Kaufbeuren, Anthony Keyn, a tailor of Gunzenhausen, Blasius Beck and Leonhard Schneider, both of them also of Kaufbeuren, while on their way, with their wives and children, to the church in Moravia, were apprehended in Austria. On the third of August they were brought to Vienna, two and two fettered together, with great chains on their feet, and led through the city like criminals, with their wives and children following after them. They were brought into prison, with their wives and children, and left for four days. In these four days they were examined, and sorely assailed, whether they would continue in this faith ; this they confessed, with the help and power of God they would do. Thereupon the four brethren were put into another prison. Afterwards they examined them again, and brought their wives and children into the house of the Judge, 1 tbutjprevented the brethren from talking much with them. On Sunday, the sixteenth of August, much people came to them in prison, and talked with the breth- ren, and concerning their wives. But however hard they were pressed to recant, they remained valiant and steadfast, though they threatened to take away 458 MARTYRS MIRROR. their children from them. In the meantime, how- ever, their wives were released, and came to the church. Subsequently much craftiness was resorted to, to intimidate them, and cause them to apostatize. Four times they were brought before the authorities at Vienna, also before monks, priests and doctors, whom Christ does not in vain designate ravening wolves, of whom we are to beware; for their priests are like wolves, and indeed come under a fair ap- pearance, to devour them; yea, would have them all killed and destroyed. Hence, it grieves the false prophets to leave any one pious and unseduced, and therefore they labor much and in many various ways. They have enough who follow the doctrine of their false prophets, and walk after their ungodly and vicious life; they might well leave the pious in peace. Thus they also tempted these lovers of God, yet could not gain them, but were put to shame and reproach: for no one can pluck Christ's own out of his hand. John 10:28. They also read to them the mandate of the King, and threatened them with fire, water and the sword, or that they should be kept on bread and water, and separated, or drowned in the night, like Brother Oswald of Jamnits, as related previously. By these things they endeavored to intimidate them ; but there was no intimidating these soldiers and heroes of the truth of God. On the fifth day after St. Michael's, they were subjected to another hearing, whether they would renounce their faith; if not, they had orders to put them to death by fire, water or the sword. This was the last warning. But when they could accom- plish nothing by their threats, they brought all four of them back into the Joppen (a prison). Hans Staudtach was left in prison. Blasius in the wood- room, and Leonhard, with another, in a vacant apartment ; but afterwards, about All-souls Day, they were put together again. After all this, as they remained constant and steadfast, and continued to confess that they were going in the true way of the divine truth, which they were willing to seal with their blood, they were condemned to death, a little after St. Martin's day, on the 22d of November, and delivered to the exe- cutioner, who bound them, and, in order to avoid too great a sensation, and not to have a large con- course of people come together he led them out to the place of execution, in the morning, at day- break. When they were being led out to the slaughter, they boldly and joyfully sang. A ring was then made, as the executioners usually do. The brethren knelt down and fervently prayed, offering up this burnt offering as their final farewell to the world. The executioner became sad, acted with reluc- tance, and was grieved in his heart that he had to perform this execution. The other children of Pi- late also wished to be innocent, yet they had to do it because of their superiors in authority, and by virtue of their office; but they would much rather have been excused. They then blessed each other, and exhorted one another to steadfastness, to be strong and of good cheer, saying; " To-day we shall be together in the kingdom of our heavenly Father," etc. Thus all four were beheaded with the same sword, and undauntedly and boldly surrendered their necks for the name of Christ. DIRK PIETERS SMUEL AND JACOB DEN GELDERS- MAN, BURNT ALIVE AT AMSTERDAM, ON THE 24TH OF MAY, A. D. 1546. After manifold tribulations and afflictions upon the pious followers of Jesus Christ, it came to. pass, that the Procurator from the Hague, and the Bailiff of Amsterdam, Waterlandt and Zeevanck, came to Edam with a whole troop of beadles. These came on the 1 2th of March, that is on the Friday preced- ing Shrove Tuesday, A. D. 1546, at night, with torches, and lanterns, to the house of Dirk Pieters Smuel and Jacob den Geldersman, both of them citizens of Edam, of one faith, and seekers of the truth. They took them out of their own houses from their beds, and led them from the east end out of the stone portal to the west end, where they were put into a boat, and thus brought prisoners to Am- sterdam, whence, after a certain time, they were brought to the Hague, where, on the 16th of May of the same year, they were examined concerning their faith, and as they would steadfastly adhere to the accepted truth, were sentenced, on the 22d of May, in the high court of the lords of this world, to be burnt alive. Thereupon they were again brought to Amsterdam, where, after suffering many trials, they were bound on ladders, and burned alive, en- during it with great steadfastness. They joyfully surrendered and forsook their earthly habitations, and are now awaiting a building of God, which shall endure forever in heaven. 2 Cor. 5:1. ANDREW SMUEL AND DIRK PIETERS. THE DEFENSE AND CONFESSION OF FAITH WHICH THEY MADE AT AMSTERDAM BEFORE THE COMMISSARIES, AND CONFIRMED WITH THEIR DEATH, IN THE YEAR 1546. Blessed be God the Father of our Lord Jesus Christ forever and ever, Amen. Hear my confes- sion to the princes of this world. In the first place, they inquired concerning my faith. I therefore said to them: "A scribe came to the Lord, and asked him, saying: Master, which is the great command- ment? The Lord said to him: Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and thy neighbor as thyself; this is the greatest commandment, and there is no other. The scribe answered and said: Thou hast answered well, that there is one God, and to love him with all the heart, and with all the soul, and with all the strength, and to love our neighbor as ourself, is more than all whole burnt offerings and sacrifices." . . . MARTYRS MIRROR. 459 To this they replied: "We know that there is one God; but do you believe, that when the priest stands at the altar, God is in his hands?" I said, "No. Stephen said: Behold, I see the heavens opened, and the Son of man standing on the right hand of the Almighty Father." Acts 7 ; 56- . . They again said : ' ' Then you do not believe that he is there?" I said, "No." Question: "We have been told, that when your pastor went on one side of the street, and you and two others on the other, you gave no honor either to him or to the sacrament; is this true?" Answer: "Yes." Ques. ' ' Why did you do this ? ' ' Ans. ' ' I will tell you, my lords : the Lord says through the prophet Isaiah, chapter 2, verse 8: They worship the work of their own hands: that which their own fingers have made: and the mean man boweth down, and the great man humbleth himself: therefore forgive them not. ' ' Ques. "Did you do it for the reason that it was made by the hands of men ? ' ' Ans. "Yea, my lords, because I would not offend my Lord and my God with it. ' ' Ques. "How long ago is it since you went to confession the last time?" Ans. "About two or three years." Ques. "Why so?" Ans. "Because the Lord has said: Come unto me, all ye that labor and are heavy laden, and I will give you rest." Matt. 11:28. Ques. "Did you do it on this account?" Ans. "Yes." Ques. " How long is it since you attended the sacrament?" Ans. ' ' Also about two or three years. ' ' Ques. ' ' Why so ? " Ans. "Because Paul says: Christ presented to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish." Eph. 5:27. Ques. "Did you do it because you were not worthy of it?" Ans. "Yes, because I have spots and wrinkles." Ques. "What do you believe concerning the holy church ? " A?is. "I know of no holy church, except the congregation of the apostles, of which Christ is the corner stone. ' ' Ques. ' ' We well know this, that there was a holy church then. ' ' Ans. " Can another foundation be laid, than that is laid? 1 Cor. 3:11. Paul says to the Galatians, in the first chapter: I marvel that ye are so soon re- moved from him that called you into the grace of Christ, unto another Gospel: which is not another; but there be some that trouble you,: and would per- vert the Gospel of Christ. But though we, or an angel from heaven, preach any other Gospel unto you, than that which we have preached unto you, let him be accursed. As we said .before, so say I now again, If any man preach any other Gospel unto you than that ye have received, let him be ac- cursed. For do I now persuade men, or God? or do I seek to please men ? for if I yet pleased men, I should not be the servant of Christ. But I certify you, brethren, that the Gospel which was preached of me is not after man. For I neither received it of man, neither was I taught it. Gal. 1:6 — 12. He further says, to the Corinthians: For I determined not to know anything among you, save Jesus Christ, and him crucified." 1 Cor. 2:2. Ques. "Well, what do you hold concerning Mary the mother of God ? ' ' Ans. "Much, for she humbled herself before the Lord, and was exalted through her humility." Ques. ' ' You have answered well. What do you hold with regard to purgatory ? ' ' Ans. " I know of only two ways. " Matt. 7:13. Ques. "Do you know your pastor well?" Ans. ' ' I know him well by sight ; but I have never spoken to him, nor he to me." Ques. "Why did you not hear him ? " Ans. "Because James says in his first chapter: A double minded man is unstable in all his ways. ' ' Ques. ' ' Well, what did he say ? ' ' Ans. ' ' I have heard say that he said that man can not be saved through the death of Christ alone." Ques. "Did he say amiss in this?" Ans. "Yes; Paul says: By him all that believe are justified from all things, from which we could not be justified by the law of Moses." Acts 13:39. Ques. " It is well known that we can not be saved through the law. ' ' Ans. "Peter says, that there is none other name under heaven given among men, whereby they can be saved, than through the name of Jesus Christ." Ques. ' ' How long is it since you were bap- tized?" Ans. "Ever since I was born." Ques. ' ' Are you satisfied, that you can be saved by baptism?" Ans. ' ' I believe to be saved through the death of Christ." Ques. "We nevertheless must know whether you believe that you will be saved by it?" Ans. ' ' I believe to be saved through the death of Christ?" Ques. "If you had the opportunity, would you not be baptized again ?' ' Ans. "I know not; for God knows both to will and to do." Ques. ' ' Still, we want to know whether you re- gard the baptism which you received in your infancy as the true baptism, or that which is administered on faith ?' ' Ans. ' ' If this is all you want to know, it is writ- ten that the Lord said to his apostles : ' Go ye into all the world, and preach the gospel to every creat- ure. He that believeth and is baptized shall be saved; but he that believeth not shall be damned.' Mark 16:15,16. Further, the men said to Peter and the other apostles : ' What shall we do to be saved? Repent, he said, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost. For the promise is unto you, and to your children, and to all that are afar off, even as many 460 MARTYRS MIRROR. as the Lord our God shall call. And with many other words did he testify and exhort, saying, Save yourselves from this untoward generation. Then they that gladly received his word were baptized : and the same day there were added unto them about three thousand souls. And they continued stead- fastly in the apostles' doctrine and fellowship, and in breaking of bread and in prayers. And fear came upon every soul : and many wonders and signs were done by the apostles . And all that believed were to- gether, and had all things common ; and sold their possessions and goods, and parted them to all men, as every man had need. And they continuing daily with one accord in the temple, and breaking bread from house to house, did eat their meat with glad- dess and singleness of heart, praising God, and having favor with all the people.' " Acts 2:37 — 47. Ques. ' ' There you say yourself, that the apostles went into the temple?' ' An s. ' ' Yes, this is true ; that was a temple which God had commanded to be built. ' ' Ques. ' ' The apostles certainly went forth to teach ; where did they go to teach ?" Ans. "Whithersoever they came, they went into the synagogues, and preached the Gospel of Christ." Acts 13:14. Ques. " We have heard, that you also teach wherever you go?" Ans. ' ' O Lord, what should I preach ; we may have read the gospel together .' ' Ques. "Where did you read it together?" Ans. "At the dyke." Ques. "With whom did you read it?" Ans. "This I do not know." Ques. ' ' How should you not know with whom you read it?" Ans. ' ' How should I know it, sometimes with this one, and sometimes with another." They therefore mentioned the names of a good many, and said : ' ' Do you know this and that one?" Ans. ' ' Yes, I know them well. ' ' Ques. ' ' Have you any books of Menno Simon and of David Joris ?' ' Ans. ' ' No, I have no books in the house, except a Bible and a Testament, and a little book on the faith." Thus they asked me many questions, and said, that so much had been reported, how we had preached in this and that place, and that there was no town where he had been, but they knew it better than myself. Now, my dear brethren, I commend you to God, and to the word of his grace, which is able to strengthen and keep you, and to give you an inheritance among all them which are sanctified. Acts 26:32; Hence, let every one see to it, that no one "be so presumptuous as to pour water into the living fountain; for the Lord says, John 6:44—46: ' ' No man can come to me, except the Father which hath sent me draw him : and I will raise him up at the last day. It is written in the prophets, and they shall be all taught of God. Every man there- fore that hath heard, and hath learned of the Father, cometh unto me. Not that- any man hath seen the Father." Is. 54:13. Therefore dear brethren and sisters, let us with one accord pray to God for wis- dom, as the apostle James teaches us, and beware of the leaven of the Pharisees and Sadducees, which is hypocrisy ; hence let us follow our supreme Lord and Shepherd Christ, and praise him through God the Father, unto whom be praise forever and ever, Amen. TESTAMENT WRITTEN BY DIRK PIETERS SMUEL, DE- CEASED IN PRISON, TO HIS WIFE, WHEN HE WAS PREPARING TO DIE FOR THE NAME AND TESTI- MONY OF JESUS ; IN WHICH HE COMFORTED AND ADMONISHED HER DILIGENTLY TO PROVIDE FOR THE BRINGING UP OF HER CHILDREN THAT THEY MIGHT LEARN TO FEAR GOD FROM THEIR YOUTH. Grace and peace from God the Father of our Lord Jesus Christ, Amen. I beseech you, therefore, my most beloved sister and wife Wellemoet Claes, that you present your body a living sacrifice, holy, acceptable unto God, which is your reasonable ser- vice, and be not conformed to this world. 1 Corin- thians 1:3; Rom. 12:1,2. James says: "Whoso- ever therefore will be a friend of the world is the enemy of God." James 4:4 For the Lord Jesus says: "Verily, verily, I say unto you, That ye shall weep and lament, but the world shall rejoice ; and ye shall be sorrowful, but your sorrow shall be turned into joy. A woman when she is in travail hath sorrow, because her hour is come: but as soon as she is delivered of the child, she remembereth no more the anguish, for joy that a man is born into the world . And ye now therefore have sorrow : but I will see you again, and your heart shall rejoice, and your joy no man taketh from you." John 16:20 — 22. Therefore let us say with St. Paul: " Who shall separate us from the love of Christ ? shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword ? As it is written, For thy sake we are killed all the day long; we are accounted as sheep for the slaughter. Nay, in all these things we are more than conquerors through him that loved us." Rom. 8:35 — 37. He that overcometh, the same shall be clothed in white raiment; and I will not blot out his name out of the book of life, but I will confess his name before my Father, and before his angels. He that hath an ear, let him hear what the spirit saith unto the churches." Rev. 3:5,6. Hence, I beseech you, my most beloved, "See then that you walk circumspectly, not as fools,, but as wise, redeeming - the time, because the days are evil. . Wherefore, be ye not unwise, but understanding what the will of the Lord is;" "for the time past of your life may suffice you to have wrought the will of the Gentiles, when you walked in lasciviousness, lusts, excess of wine, revellings, banquetings, and abominable idolatries." "Wherefore let him that thinketh he standeth, take heed lest he. fall. There hath no temptation taken you but such as is common to MARTYRS MIRROR. 461 man : but God is faithful, who will not suffer you to be tempted above that you are able ; but will with the temptation also make a way to escape, that you maybe able to bear it." Eph. 5:15 — 17; 1 Peter 4:3; 1 Cor. 10: 12,13. " Wherefore, my dearly beloved, flee from idola- try " (1 Cor. 10:14), and "Know, that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation but with the precious blood of Christ, as of a lamb without blemish and without spot : who verily was foreor- dained before the foundation of the world, but was manifest in these last times for you, who by him do believe in God, that raised him up from the dead, and gave him glory; that your faith and hope might be in God." 1 Peter 1:18 — 21. Now, the end of the commandment is charity out of a pure heart, and of a good conscience, and of faith unfeigned. ' ' 1 Tim. 1:5. "These words spake Jesus, and lifted up his eyes to heaven, and said, Father, the hour is come, glorify thy Son, that thy Son also may glorify thee : as thou hast given him power over all flesh, that he should give eternal life to as many as thou hast given him. And this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent." John 17:1 — 3. For such a high priest became us, who is holy, harmless, undefiled, separate from sinners, and made higher than the heavens ; who needeth not daily, as those high priests, to offer up sacrifice, first for his own sins, and then for the people's: for this he did once, when he offered up himself. For the law maketh men high priests which have infirmity ; but the word of the oath, which was since the law, maketh the Son, who is consecrated for evermore." He- brews 7 : 26 — 28. Therefore I admonish you, my most beloved, see- ing we have such ' ' a high priest over the house of God, let us draw near with a true heart in full assur- ance of faith. " Heb. 10:21,22. John says: "My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous : and he is the propitiation for our sins." 1 John 2:1,2. "And now ........ I commend you to God, and to the word of his grace, which is able to build you up, and to give you an inheritance among all them which are sanctified."* Acts 20:32. The grace of our Lord be with you now and for- ever, Amen. So I admonish you, my most beloved mother [wife], diligently to see to it, that you teach the children from their youth to fear God. ter value than temporal A LETTER OF CONSOLATION AND ADMONITION, WRITTEN IN PRISON BY DIRK PIETERS SMUEL, DECEASED, WHO WAS BURNT ALIVE AT AMSTERDAM, IN HOLLAND, FOR THE NAME AND TESTIMONY OF JESUS; TO ALL LOVERS OF THE EVANGELICAL TRUTH, A. D. 1546. "Blessed be God, even the Father of our Lord Jesus Christ; the Father of mercies, and the God of all comfort; who comforteth us in all our tribula- tion, that we may be able to comfort them which are in any trouble, by the comfort wherewith we ourselves are comforted of God. For as the suf- ferings of Christ abound in us, so our consolation also aboundeth by Christ."* 2 Cor. 1:3 — 5. Hence Paul says : "I desire that ye faint not at my tribula- tions for you, which is your glory. For this cause I bow my knees unto the Father of our Lord Jesus Christ, of whom the whole family in heaven and earth is named." Eph. 3:13 — -15. He himself says: "I thank thee, O Father Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes. Even so, Father; for so it seemed good in thy sight. And no man knoweth the Son, but the Father; neither knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal him." Matt. 11:25,26,27. He therefore says: "Come unto mej> all ye that labor and are heavy laden, and I will give you rest. Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls. For my yoke is easy, and my bur- den is light."! Matt. 11:28 — 30. Therefore, my dear brethren, seeing we have such ' ' a high priest, let us draw near with a true heart, in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water. Let us hold fast the pro- fession of our faith without wavering; for he is faithful that promised: and let us consider one an- other to provoke unto love and to good works: not forsaking the assembling of ourselves together, as the manner of some is, but exhorting one another: and so much the more, as ye see the day ap- proaching For we know him that hath said, Vengeance belongeth unto me, I will recompense, saith the Lord. And again, The Lord shall judge his people. It is a fearful thing to fall into the hands of the living God." Heb. 10:21 — 25,30,31. For he says: " Whosoever will come after me, let him deny himslf, and take up his cross and follow me. For whosoever will save his life shall lose it; but whosoever shall lose it for the Gospel's sake, shall save it. "$ Mark 8:34, 35. t He who has not Christ in him, is poor and miserable. t He loves his brethren according to the soul; hence he ad- monishes them, to seek their salvation. He that desires theheav- enly riches, hates everything which hinders him therein. 462 MARTYRS MIRROR. Ye have heard that it hath been said, Thou shalt love thy neighbor, and hate thine enemy. But I give you a new commandment, says Christ : ' ' Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which de- spitefully use you, and persecute you ; that ye may be the children of your Father which is in heaven : for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the un- just. For if ye love them which love you, what re- ward have ye? do not even the publicans so?" Matt. 5:43—47- " Be ye therefore followers of God, as dear chil- dren ; and walk in love, as Christ also has loved us, and hath given himself for us an offering and a sac- rifice to God for a sweet-smelling savour."* Ephe- sians 5:1,2. " Flee youthful lusts: but follow righteousness, faith, charity, peace, with them that call on the Lord out of a pure heart. But foolish and un- learned questions avoid, knowing that they do gen- der strifes. And the servant of the Lord must not strive; but be gentle unto all men, apt to teach, patient; in meekness instructing those that oppose themselves ; if God peradventure will give them re- pentance to the acknowledging of the truth ; and that they may recover themselves out of the snare of the devil, who are taken captive by him at his will."t 2 Tim. 2:22 — 26. ' ' Who is a wise man and endued with knowledge among you? let him show out of a good conversa- tion his works with meekness of wisdom. But if ye have bitter ^nvying and strife in your hearts, glory not, and lie not against the truth. This wisdom de- scendeth not from above, but is earthly, sensual, devilish. For where envying and strife is, there is confusion and every evil work. But the wisdom that is from above is first pure, then peaceable, gentle, and easy to be entreated, full of mercy and good fruits, without partiality, and without hypoc- risy. And the fruit of righteousness is sown in peace of them that make peace."J Jas. 3:13 — 18. "Whosoever transgresseth, and abideth not in the doctrine of Christ hath not God. He that abideth in the doctrine of Christ, he hath both the Father and the Son. If there come any unto you, and bring not this doctrine, receive him not into your house, neither bid him God speed: for he that biddeth him God speed is partaker of his evil deeds. ' ' 2 John 9 — 1 1 . " Beware of false prophets, § which come to you in sheep's clothing, but inwardly they are ravening wolves. Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles? Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit. A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit. Every tree that bringeth not forth good fruit is hewn down, and cast into the fire." Matt. 7: 15 — 19. "Be ye therefore merciful, as your Father also is * He who seeks God in visible things, will not find him. f In God are life and peace; he that desires peace and life, let him enter into him. I Pure love loves a blameless life. i A person can have a Pharisaical holiness, without the Spirit and righteousness of Christ. merciful. Judge not, and ye shall not be judged : condemn not, ,and ye shall not be condemned: for- give, and ye shall be forgiven: give, and it shall be given unto you; good measure, pressed down, and shaken together, and running over, shall men give into your bosom. For with the same measure that ye mete withal it shall be measured to you again. And he spake a parable unto them; Can the blind lead the blind? shall they not both fall into the ditch? The disciple is not above his master: but every one that is perfect shall be as his master." Luke 6: 36 — 40. "He that overcometh the world, shall inherit all things; all things are in God, and God works all in all. ' ' 1 John 5 : 4. Therefore, my dear brethren, ' ' Let your conver- sation be as it becometh the Gospel of Christ: that whether I come and see you, or else be absent, I may hear of your affairs, that ye stand fast in one spirit, with one mind striving together for the faith of the Gospel; and in nothing terrified by your ad- versaries: which is to them an evident token of per- dition, but to you of salvation For unto you it is given in the behalf of Christ, not only to believe on him, but also to suffer for his sake; having the same conflict which ye saw in me, and now hear to be in me."* Philip. 1:27 — 30. ' ' Therefore, my most beloved brethren, think it not strange concerning the fiery trial which is to try you, as though some strange thing happened unto you : but rejoice, f inasmuch as ye are partakers of Christ's sufferings; that, when his glory shall be re- vealed, ye may be glad also with exceeding joy. If ye be reproached for the name of Christ, happy are ye; for the Spirit of glory and of God resteth upon you : on their part he is evil spoken of, but on your part he is glorified. But let none of you suffer as a murderer, or as a thief, or as an evil doer, or as a busy-body in other men's matters. Yet if any suf- fer as a Christian, let him not be ashamed; but let him glorify God on this behalf. For the time is come that judgment must begin at the house of God : and if it first begin at us, what shall the end be of them that obey not the Gospel of God? And if the righteous scarcely be saved, where shall the ungodly and the sinner appear? Wherefore, let them that suffer according to the will of God com- mit the keeping of their souls to him in well doing, as unto a faithful Creator." 1 Peter 4: 12 — 19. It is a faithful saying : For if we be dead with him, we shall also live with him : if we suffer, we shall also reign with him : if we deny him, he also will deny us: if we believe not, yet he abideth faith- ful: he cannot deny himself. " % 2 Tim. 2:11 — 13. Therefore, my dear brethren, let us "walk cir- cumspectly, not as fools, but as wise, redeeming the time, because the days are evil. Wherefore be ye not unwise, but understanding what the will of the Lord is." Eph. 5 : 15 — 17. "Now the works of the flesh are manifest, which are these, Adultery, fornication, uncleanness, lascivi- ousness, idolatry, witchcraft, hatred, variance, em- * The nature of God is made manifest in his children, who love him in godly works. t It is a joy to the godly, when they see men living in accordance with the word of God. J What great boldness, through' the power of God ! MARTYRS MIRROR. 463 ulations, wrath, strife, seditions, heresies, envyings, murders, drunkenness, revellings, and such like : of the which I tell you before, as I have also told you in time past, that they which do such things shall not inherit the kingdom of God. But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith, meekness, temperance : against, such there is no law. And they that are Christ's have crucified the flesh with the affections and lusts." Gal. 5 : 19 — 24. Yea, say the wise of this world, the heretics do not believe that God is in the sacrament. Indeed, they are right in not believing it, for Paul says : ' ' He dwelleth not in temples made with hands; neither is worshiped with men's hands." Acts 17 : 24, 25. "I give thee charge in the sight of God, who quickeneth all things, and before Christ Jesus, who before Pontius Pilate witnessed a good confession ; that thou keep this commandment with- out spot, unrebukeable, until the appearing of our Lord Jesus Christ ..... the blessed and only Potentate, the King of kings, and Lord of lords ; who only hath immortality, dwelling in the light which no man can approach unto; whom no man hath seen, nor can see : to whom be honor and power everlasting. Amen." * 1 Tim. 6 : 13 — 16. "No man hath seen God at any time; the only be- gotten Son he hath declared him." John 1 :i8. Stephen said: "I see the heavens opened, and the Son of man standing on the right hand of God." Acts 7.56. "-At the appearing of Jesus Christ ; whom having not seen, ye love; in whom, though now ye see him not, yet believing, ye rejoice with joy unspeakable and full of glory: receiving the end of your faith, even the salvation of your souls." 1 Pet. 1 :7 — 9. I say that it is great pre- sumption for men to undertake to say that they handle God. For John, concerning whom the Lord himself declared, that a greater was not born of wo- men, than John the Baptist, did not consider him- self worthy to unloose the latchet of his shoes, f And as it is appointed unto men once to die, but after this the judgment: so Chiist was once offered to bear the sins of many; and unto them that look for him shall he appear the second time without sin unto salvation. But this is my belief: That to those who through faith in Christ Jesus are dead from the rudiments of the world (Col. 2 : 20), and have cruci- fied the flesh with its evil affections and lusts (Gala- tians 5 : 24). Christ left the Lord's Supper in remem- brance of his death, that they should show the Lord's death till he come (1 Cor. 11 : 25, 26), as Paul says : "I speak as to wise men ; judge ye what I say. The cup of blessing which we bless, is it not the communion of the blood of Christ ? The bread which we break, is it not the communion of the body of Christ ? For we being many are one bread, and one body: for we are all partakers of that one bread. Behold Israel after the flesh : are not they which eat of the sacrifices partakers of the altar ? What say I then ? that the idol is anything, or that which is 'offered in sacrifice to idols is anything? But I say, * All his delight is in speaking of God, and in strengthening men in that which is good. t All the pious constantly lament the vain boasting and unbelief of the world. that the things which the gentiles sacrifice, they sac- rifice to devils, and not to God : and I would not that ye should have fellowship with devils. Ye can- not drink the cup of the Lord, and the cup of devils; ye cannot be partakers of the Lord's table, and of the table of devils." * 1 Cor. 10: 15 — 21. End of these letters, translated and finished the 12th of January A. D. 1614. RICHST HEYNES, A. D. 1 547. About the year 1547, there was a godfearing wo- man, whose name was Richst Heynes (so named after her husband, according to the custom of the country), and who lived in the list, not far from Sneeck, in Friesland. She also bowed her shoulders under the easy yoke of the Lord Jesus, hearing and following his blessed voice, avoiding that of stran- gers opposed to him. The enemies of God per- ceiving this, very speedily sought to hinder and stop it; to which end, they sent forth tyrannical servants, who came as ravening wolves, and appre- hended this defenseless sheep. Her husband per- ceiving it, escaped with great peril of life. She was very roughly handled, and cruelly bound, without the least mercy or compassion, though she was pregnant, and very near the time of her delivery, so that the midwife had already been with her. But notwithstanding all this, they took her with them, though her little children cried and wept piteously. They brought her to Leeuwaerden in prison, where after three weeks imprisonment, she gave birth to a son. The child, to the great astonishment of all who beheld it, very plainly showed on his arms the marks which his mother had received from the cruel fetters. They afterwards tortured her so cruelly, that she could not lay her hands upon her head. Thus she was maltreated with inhuman tortures, mainly for the reason that she would not betray her brethren, for these wolves were as yet by no means satisfied, but thirsted greatly after more innocent blood. The faithful God, however, who is a fortress in time of need, and a shield to all them that trust in him, guarded her lips, so that none were betrayed by her. Hence, as nothing could move her to sep- arate from Christ, she was sentenced at said place, thrust into a bag, like an irrational brute, and cast into the water and drowned. All this she as an in- nocent lamb of Jesus Christ patiently and steadtastly endured for the name of the Lord, remaining faith- ful unto death ; hence she is worthy ultimately to receive the crown of everlasting life from God, and to enjoy it forever and ever. CLAES LECKS, A. D. 1548. Claes Leeks, a native of Ostende, was summoned to the town-house, in the year 1548, on account of certain reports that were circulating about him. Having arrived there, he was examined respecting his faith, and, making a good confession, he was He that gives heed to the word of God will gather wisdom. 464 MARTYRS MIRROR. committed to prison. He was a man of very good reputation, on account of the many alms which he gave to the poor. When he was examined, he re- nounced the papistic, Roman church, and also infant baptism, which he refuted with the holy Scriptures. Thereupon, as he steadfastly adhered to his faith in God, he was sentenced to be strangled and burned. As he was being led out to death, the priest presented the crucifix to him to kiss it, which he refused to do. The priest also said to the people: ' ' Pray for this deceiver ; for he is going from this fire into the eternal fire." To this he simply replied: ' ' This is what you say, but I have a better assur- ance." Thus he offered up his sacrifice as a true child of God. ELIZABETH, A. D. 1549. Elizabeth was apprehended on the 15th of Janu- ary, 1549. When those who had come to apprehend her entered the house in which she lived, they found a Latin Testament. Having secured Elizabeth, they said: "We have got the right man; we have now the teacheress;" adding: " Where is your husband, Menno Simon, the teacher? " They then brought her to the town-house. The following day two beadles took her between them to prison. She was then arraigned before the council, and asked upon oath, whether she had a husband. Elizabeth answered : " We ought not to swear, but our words should be Yea, yea, and Nay, nay; I have no husband. ' ' Lords : ' ' We say that you are a teacher, and that you seduce many. We have been told this, and we want to know who your friends are. ' ' Elizabeth : ' ' My God has commanded me to love my Lord and my God, and to honor my parents ; hence I will not tell you who my parents are; for what I suffer for the name of Christ is a reproach to my friends." Lords: "We will let you alone in regard to this, but we want to know whom you have taught." Elizabeth: "Oh no, my lords, let me in peace with this, but interrogate me concerning my faith, which I will gladly tell you." Lords: "We shall make you so afraid, that you will tell us." Elizabeth: "I hope through the grace of God, that he will keep my tongue, so that I shall not be- come a traitoress, and deliver my brother into death." Lords: "What persons were present when you were baptized ? ' ' Elizabeth: "Christ said: Ask them that were present, or who heard it." John 18 : 21. Lords: ' ' Now we perceive that you are a teacher; for you compare yourself to Christ. ' ' Elisabeth: "No, my lords, far be it from me; for I do not esteem myself above the offscourings which are swept out from the house of the Lord." Lords : ''What then do you hold concerning the house of God? do you not regard our church as the house of God? " Elizabeth: "No, my lords, for it is written: Ye are the temple of the living God; as God hath said, I will dwell in them, and walk in them." 2 Corin- thians 6:16. Lords: "What do you hold concerning our mass ? ' ' Elizabeth: "My lords, of your mass I think nothing at all; but' I highly esteem all that accords with the word of God. ' ' Lords: "What are your views with regard to the most adorable, holy sacrament?" Elizabeth: ' ' I have never in my life read in the holy Scriptures of a holy sacrament, but of the Lord's Supper." (She also quoted the Scripture relating to this. ) Lords: ' ' Be silent, for the devil speaks through your mouth." Elizabeth: ' ' Yea, my lords, this is a small mat- ter , for the servant is not better than his lord. ' ' Lords: "You speak from a spirit of pride." Elizabeth: "No, my lords, I speak with frank- ness. ' ' Lords: ' ' What did the Lord say, when he gave his disciples the Supper?" Elizabeth: "What did he give them, flesh or bread?" Lords: "He gave them bread." Elizabeth : ' ' Did not the Lord remain sitting there? Who then would eat the flesh of the Lord?" Lords: "What are your views concerning infant baptism, seeing you have Been rebaptized?" Elizabeth: "No, my lords, I have not been re- baptized. I have been baptized once upon my faith ; for it is written that baptism belongs to believers. ' ' Lords: ' ' Are our children damned then, because they are baptized ? ' ' Elizabeth: "No, my lords, God forbid, that I should judge the children." Lords: "Do you not seek your salvation in bap- tism ? ' ' Elizabeth: ' ' No, my lords, all the water in the sea could not save me; but salvation is in Christ (Acts 4 : 10), and he has commanded me to love God my Lord above all things, and my neighbor as myself." Lords: "Have the priests power to forgive sins? " Elizabeth: "No, my lords; how should I believe this? I say that Christ is the only priest through whom sins are forgiven." Heb. 7 : 21. Lords: "You say that you believe everything that accords with the holy Scriptures; do you not believe the words of James?" Elizabeth: "Yea, my lords, why should I not believe them ? ' ' Lords: "Does he not say: Go to the elder of the church, that he may anoint you, and pray over you?" James 5 : 14. Elizabeth: "Yea," my lords; but do you mean to say that you are of this church?" Lords: "The Holy Ghost has saved you already; you need neither confession nor sacrament?" Elizabeth: "No, my lords, I acknowledge that I have transgressed the ordinance of the Pope, which the Emperor has confirmed by decrees. But prove to me that I have transgressed in any article MARTYRS MIRROR. 465 against my Lord and my God, and I will cry woe over me, miserable being. ' ' The foregoing is the first confession. Afterwards she was again brought before the council, and led into the torture chamber, Hans, the executioner, being present . The lords then said : "We have thus long dealt with you in kindness; but if you will not confess, we will resort to severity with you. The Procurator General said: "Master Hans, seize her." Master Hans answered: "O no, my lords, she will voluntarily confess. ' ' But as she would not voluntarily confess, he ap- plied the thumb-screws to her thumbs and fore- fingers, so that the blood squirted out at the nails. Elizabeth said : " Oh ! I cannot endure it any longer. ' ' The lords said : ' ' Confess, and we will relieve your pain. ' ' But she cried to the Lord her God: "Help me, O Lord, thy poor handmaiden ! for thou art a helper in time of need. ' ' The lords all exclaimed: "Confess, and we will relieve your pain; for we told you to confess, and not to cry to God the Lord. ' ' But she steadfastly adhered to God her Lord, as related above; and the Lord took away her pain, so that she said to the lords: "Ask me, and I shall answer you: for I no longer feel the least pain in my flesh, as I did before." Lords. ' ' Will you not yet confess ? ' ' Elizabeth. ' ' No, my lords. ' ' They then applied the screws to her shins, one on each." She said: O my lords, do not put me to shame; for never a man touched my bare body. ' ' " The Procurator General said : "Miss Elizabeth, we shall not treat you dishonorably." She then fainted away. They said to one another: "Perhaps she is dead." But waking up, she said: "I live, and am not dead." They then took oft all the screws, and plied her with entreaties. Elizabeth. "Why do you thus entreat me? this is the way to do with children." Thus they obtained not one word from her, detri- mental to her brethren in the Lord, or to any other person. _ Lords. ' ' Will you revoke all that you have pre- viously confessed here ? " Elizabeth. ' ' No, my lords, but I will seal it with my death." Lords. "We will try you no more; will you voluntarily tell us, who baptized you ? ' ' Elizabeth. "O no, my lords; I have certainly told you, that I will not confess this. ' ' Sentence was then passed upon Elizabeth, on the 27th of March, 1549; she was condemned to death — to be drowned in a bag, and thus offered up her body to God. SIX BRETHREN AND TWO SISTERS, NAMELY: PIETER JANS, TOBIAS QUESTINEX, JAN PENNEWAERTS, GIJSBERT JANS, ELLERT JANS, LUCAS MI- CHIELS, BARBARA THIELEMANS, AND TRUYKEN BOENS, ALL BURNT ALIVE AT THE STAKE ON THE SAME DAY, AT AMSTERDAM, ON THE 20TH OF MARCH, 1 549- In the year 1549 there were imprisoned at Amster- dam, for the truth of Jesus Christ, about twenty persons, men as well as women, all of whose names are not known, especially since some of them es- caped from prison in the following manner: One of the prisoners had two brothers living in Waterlandt, who were rough fellows, and spent much of their time in taverns. So at a certain time it happened, that as they were sitting in the tavern, they began to think of their imprisoned brother, and supposing that the time when he should be offered up, was drawing nigh, they deliberated among themselves, how they could best liberate him, and swore an oath that they would shrink from neither labor nor peril, even though it should cost their lives; in con- firmation of which they held up their fingers, tossed their hats in the air, and called God to witness . In the morning, when they were awake and had be- come sober, their perilous plan somewhat troubled them ; but remembering the solemn oath which they owed to God, as also the sad departure of their dear brother, they manifested the firmness of Romans, and proceeded in the following manner. They took a rope with a block, which had been well greased, so that the dry block should make no noise. This they packed into a basket, and took it to the house of Jan Jans, who lived opposite the prison, in the crescent, and said to him: "Jan Jans, may we leave this basket here, and call for it late in the evening, as it may suit us?" Jan Jans assented, without ever thinking of the dangerous plan, till, they came to get their basket. This Jan Jans had a cousin among the prisoners, named Ellert Jans, who had a wooden leg and was a tailor whom the Bailiff had taken from his shop on the new dyke. Therefore these two brothers availed themselves of a dark evening, and brought a boat hook with them, which they thrust into the window, and then climbed up by it. They then made fast a rope, and broke open the windows with a crow-bar. Having thus effected their purpose, they let their brother down from the window with a rope, and forthwith, went to other prisoners, all of whom they let down through the window, except Ellert Jans, who refused to go out, telling them as his reason, that he was of such good cheer to offer his sacrifice, and felt so happy that he did not ex- pect even through a long life to become any better, since he feared that on the way through the long desert his courage might fail him, and thus he would never get across the Jordan, and reach the promised land. He also said that he was too well 4:66 MARTYRS MIRROR. known by his wooden leg, so that he could easily be described for the purpose of apprehension. But Tobias, Pieter, Grietgen, Jan, Lyntgen and Barbartgen were confined in other dungeons, where they could well hear, but not get to, them. They remained in confinement till the time of their offer- ing up was fulfilled, except Lyntgen, who was spared on account of her pregnancy. She also gave birth to a child while in bonds ; but the pain of de- livery so affected her, that she became utterly de- ranged in her mind; after this she laid yet for a long time at Amsterdam, in a little house, in which she also died. When the day had arrived, on which the afore- mentioned persons were to offer up their sacrifices, said Jan Jans stationed himself close to the tribunal, to see what spirit his cousin Ellert Jans would show in the last hour of his life. As soon as Ellert Jans perceived his cousin, he addressed him with such a happy countenance that all the hearers listened with astonishment. He also handed him a testament through the iron bars of the tribunal; but the Bailiff cried out like a ferocious lion : Where is the book ? but could not find it out. With many good arguments he admonished every one, principally his cousin Jan Jans, that he should no longer suffer himself to be seduced by the adorned woman, the whore of Babylon, but should enter upon the way to the city of all good things. Yea, he said, that he never had lived a happier day; which Jan so took to heart, that he afterwards also took upon him the burthen of the cross. Thus all the aforementioned friends ended their lives in great joy, and were burnt alive. Shortly after a lover of the truth composed a hymn in remembrance of them, the first letter of each verse of which accords with the first letter of the names. It is found in the old hymn book, and is the first of those beginning with T : " ' Tis nu schier al vervult, ' ' etc. The sentence of these six brethren and two sis- ters, we obtained from the book of criminal sentences of the city of Amsterdam, through the secretary of said place ; excepting the title which reads as fol- lows: SENTENCE OF DEATH OF PIETER JANS, TOBIAS QUESTINEX, JAN PENNEWAERTS, GIJSBERT JANS, ELLERT JANS, LUCAS MICHI- ELS, BARBARA THIELEMAUS, AND TRUYKEN BOENS. Whereas Pieter, son of Jans, a native of Lininck- huysen, Tobias Questinex, citizen of this city, shoemakers by trade; Jan Pennewaerts of Loenen, Gijsbert Jans of Woerden, Ellert Jans, also citizen of this city, tailors, Lucas Michiels of Dortrecht, glazier by trade, Barbara Thielemaus of Dortrecht, and Truyken Boens, daughter of William Boens of Antwerp, have been rebaptized by one Giles of Aix-la-Chapelle, and have joined the sect and heresy of the Anabaptists, holding pernicious views with regards to the sacraments of the holy church, con- trary to the holy Christian faith, the ordinances of said holy church, and the written laws and decrees of his Imperial Majesty, our gracious lord; and, moreover, obstinately persist in their unbelief, errors and heresies; therefore, my lords the Judges, having heard the demand made by my lord the Bailiff con- cerning said persons, together with their confession, and having duly considered the circumstances of said case, condemn said persons to be burnt by the executioner; and, furthermore, declare all their property confiscated for the benefit of his Imperial Majesty, as Count of Holland and our gracious lord, without prejudice to the privileges of this city. So pronounced and ordered to be executed, this 20th day of March, 1549, in the presence of the Bailiff, Egbert Gabriels and Joost Buyck, Burgomasters, and all the Judges. Of these delinquents three were subjected to the torture, namely, Tobias Questinex, on the 14th of February, Pieter Jans, on the 15th of the same month, and Ellert Jans on the 8th of the present month, March. Extracted from the book of criminal sentences of the city of Amsterdam, in the keeping of the secre- tary there. N. N. FIJE AND EELKEN AT LEEUWARDEN, A. D. 1 549. In the year 1549, about three weeks before Easter, two beloved men, named Fije and Eelken, were ap- prehended at Boorn, in West Friesland. They were brought before the lords, where they boldly con- fessed their faith. They first interrogated Eelken, saying : ' ' Who has authorized you to assemble the people, to teach them ?' ' Ans. "God has authorized me." Heb. 10:25. Ques. "What have you taught?" Ans. ' ' Ask them that heard it, what we taught among ourselves ; for you have apprehended a wo- man that heard it. ' ' They then asked the woman what she had heard from Eelken. Ans. " He read the four Evangelists, Paul, Peter, the epistles of John, and the acts of the apostles." Eelken was then asked again : ' ' What do you hold concerning the sacrament?" Ans. "I know nothing of your baked God." Ques. "Friend, take care what you say; such words cost necks. What do you think of the mother of God?" Ans. "Much." Ques. ' ' What do you say ; did the Son of God not receive flesh and blood from Mary ?" Ans. "No: With regard to this, I believe what the Son of God himself declares concerning it." John 1 : 14. Ques. "What do you hold concerning our holy Roman church?" Ans. "I know nothing of your holy church. I do not know it ; I never in all my life was in a holy church." Ques. "You speak too spitefully; I have com- passion for you," said one of the lords of the coun- MARTYRS MIRROR. 467 cil, "and fear that you will lose your neck. Are you not baptized?" Ans. " I am not baptized, but greatly desire bap- tism." Ques. ' ' What do you think of these false teach- ers who run about and baptize the people ?' ' Ans. ' ' Of false teachers I think nothing, but have greatly longed to hear a teacher sent from God?" They said : ' ' But we have heard that you are a teacher?" Eelken said : ' ' Who made me a teacher ?' ' They replied : " We do not know. " Eelken said : "If you ask me what you do not know yourselves, how should I know it ? I know of no one that has made me a teacher; but God has given me all for which I have besought him." They said: " We have now written down all the articles concerning which we have interrogated you on this occasion; if there is any thing of which you repent, we will gladly strike it out! " Ans. ' ' Do you think that I should deny God ?' ' Eelken and Fije were then both sentenced and brought together; they embraced each other, yea, kissed one another's hands and feet with great love, so that all that saw and heard it were astonished. The beadles and servants ran to the lords and said : ' ' Never men loved one another as do these. Eelken said to Fije : "Dear brother, do not take it amiss, that you have been brought into suffering through me." Fije answered : "Dear brother, do not think so, for it is the power of God." Their execution was deferred till the third day after the sentence was passed. Eelken was first exe- cuted with the sword. When Fije's sentence was read, he did not listen to it, because of his great joy; and, ignorant of what had happened, or was to happen, to Eelken, he sang and leaped, praising and thanking God, saying: "This is the only way." They led Fije into the boat in which Eelken lay beheaded, and beside him the wheel upon which Eelken was to be placed, and the stake at which Fije was to stand, to be burned. In the boat Fije's hands became loose, but he sat still nevertheless. The monks then said: "Bind him again." The hangman replied: "You bind him." But the cas- tellan commanded him to bind Fije again. Some women who beheld it wept bitterly. But Fije said: "Weep not for me, but for your sins." He further said to the executioner: "What are you going to do to me ? ' ' Ans. "That you will see." "Yea, yea," said Fije, "do what you will; I have committed myself into the hands of my Lord." The brethren went out with him, together with the common people, and when Fije saw some of his acquaintances, he cried out : ' ' Friends, rejoice with me over this marriage feast which is prepared for me." When he arrived at the place of execution, some brethren, who greatly rejoiced with him, spoke to him, saying: "This is the narrow way; this is the Lord's wine press; from this depends the crown." But when the castellan heard this cry, he called out: ' Let no man lay his hands on him, on pain of life, and property." The executioner had forgotten his instruments, and ran to the town to get them. In the meantime, the castellan and the two monks had Fije in the confessional, greatly tempting him with bread and wine; but they could not prevail upon him, for Fije did nothing but sing and speak, praising and thank- ing God. When they could not prevail on him, and the executioner returned, they said to Fije: "How is it that you are so obstinate, when you say that you are a member of Christ? Why then will you not do the works of mercy, and receive this bread and wine as bread and wine, for our sakes." Ans. " I do not hunger for your bread and wine; for there is food prepared for me in heaven." When they could not prevail upon him, they said: "Begone, you heretic, begone!" The castellan said: "I have seen many a heretic; but in all my life I never saw a more obdurate one than this. ' ' Fije, standing prepared for death, said to the ex- ecutioner: "Master, have you finished your work?" He replied: "Not yet." Fije said: "Here is the sheep for which you are wanted. ' ' The executioner then went up to Fije, tore open his shirt, took the cap from his head, and filled it with gunpowder. Standing at the stake at which he was to be strangled, Fije exclaimed: "O Lord, receive thy servant. ' ' He was then strangled and burnt, and thus fell asleep in the Lord. The common people cried out, saying : ' ' This was a pious Christian ; if he is not a Christian, there is not one in the whole world." JACOB CLAESS OF LANTSMEER, AND CECILIA JER- ONYMUS HIS WIFE, BURNT IN GREAT CON- STANCY FOR THE TESTIMONY OF JESUS CHRIST, AT AMSTERDAM, IN THE YEAR 1549.* The tribulation, anguish and distress of the be- loved friends and children of God continued; for they did not cease to persecute and kill them, yea, to put them to death in a dreadful, miserable and lamentable manner, which, in the year 1549, ap- peared also in the city of Amsterdam, in Holland, in the case of two pious and very godfearing per- sons, named Jacob Claess of Lantsmeer, and Cecilia Jeronymus of Wormer, who, as they, after suffering many assaults, conflicts and tribulations from secu- lar as well as ecclesiastical persons, who sought to draw them away from the faith, remained constant, were sentenced to the fire as heretics, which punish- ment of death they steadfastly endured, on the 9th of November, A. D. 1549, as appears from the fol- * We have had some doubts as to whether these two persons were not the same ones who, under the names of Jacob and Seli, have been noticed previously, for the year 1542, and whom we al- lowed to remain there ; but as we find some contrary circumstances, we took cause to regard them as not the same, but different persons; hence we have put them here in their proper place. 468 MARTYRS MIRROR. lowing two sentences, which were publicly pro- nounced on the day of their death, in the court of Amsterdam; true copies of which, obtained by us through the clerk of the court there, we shall ad- duce here, for the further confirmation of said matter. SENTENCE OF DEATH OF JACOB CLAESS OF LANTS- MEER. Whereas Jacob Claess of Lantsmeer has joined the doctrine, sect and heresies of the Anabaptists, having been rebaptized, and holding pernicious views in regard to the sacraments of the holy church, contrary to the holy Christian faith, the ordinances of the holy Christian church, and the written laws and decrees of his Imperial Majesty our gracious lord; and, moreover, obstinately persists in his er- rors and heresy, notwithstanding the instruction which has been given him concerning the true faith ; therefore, my lords the Judges, having heard the demand made by my lord the Bailiff, in the name of his Imperial Majesty, concerning said Jacob Claess, together with his confession, and having considered the circumstances of said case, sentence said Jacob Claess, pursuant to the aforesaid decrees, to be burnt by the executioner, and, furthermore, declare his property confiscated for the benefit of his Impe- rial Majesty, as Count of Holland. So pronounced, and executed by the executioner, on the 9th of No- vember, A. D. 1549, in the presence of the Bailiff, Sir Hendrick Dirks; Burgomaster, Jan Willems; Claes Meeuwess, Simon Claess Kops, Florus Marts, Jan Claess van Hoppen, and Hendrick Jans Croock, Judges. Jacob Claess was subjected to the torture on the 22d of October, A. D. 1549. Extracted from the book of criminal sentences, in the keeping of the secretary of the city of Amster- dam. N. N. SENTENCE OF DEATH OF CECILIA JERONYMUS. Whereas Cecilia, daughter of Jeronymus, ofWor- mer, has joined the doctrine, sect and heresies of the Anabaptists, having been rebaptized, and hold- ing pernicious views in regard to the sacraments of the holy church, contrary to the holy Christian faith, the ordinances of the holy Christian church, the written laws and decrees of his Imperial Majesty our gracious lord, and, moreover, obstinately per- sists in her errors and heresies, notwithstanding the instruction which has been given her concerning the true faith; therefore, my lords the Judges, having heard the demand made by my lord the Bailiff, in the name of his Imperial Majesty, concerning said Cecilia, together with her confession, and having maturely considered the circumstances of said case, sentence said Cecilia Jeronymus, pursuant to the aforesaid decrees, to be burnt by the executioner, and, furthermore, declare her property confiscated, for the benefit of his Imperial Majesty, as Count of Holland. Done and executed as above. Extracted from the book of criminal sentences, in the keeping of the secretary of the city of Amster- dam. N. N. HANS VAN OVERDAM PUT TO DEATH AT GHENT; ALSO HIS CONFESSION, WRITTEN IN PRISON, AND AFTERWARDS SEALED WITH HIS BLOOD, IN THE YEAR 1550. Hans van Overdam, together with his fellow-pris- oners for the testimony of Jesus Christ, wishes all brethren and sisters in the Lord, grace, peace, and an ardent love, from God the Father, and the Lord Jesus Christ, to whom be praise, honor, and maj- esty forever and ever. Amen. My most dearly beloved, grieve not on my ac- count (Eph. 3: 13), but praise the Lord that he is so good a Father to me, that I can suffer bonds and imprisonment for the testimony of Christ, for which I also hope to go into the fire. The Lord give me strength through his Holy Spirit. Amen. Walk in the fear of the Lord, even as you are called. 1 Co- rinthian 7:17. And though we see one another no more in the flesh, may we behold each other here- after, in the kingdom of our Father, where I hope soon to be. The peace of the Lord be with }'ou. Amen . O dear brethren and sisters in the Lord, my heart's deepest desire and prayer is (Rom 10:1), that you may constantly give more and more dili- gence to make sure the calling whereunto you are called by God the Father, through Christ, to the majesty and glory of the kingdom of his beloved Son, wLo purchased his church with his own blood, and gave himself for it; that he might sanctify and cleanse it with the washing of water by the word, that he might present it to himself a glorious church, not having spot or wrinkle, or any such thing; but that it should be holy and without blem- ish. Eph, 5:25—27. Therefore, dear friends, mark here what great love the Father has shown us, that he did not spare his only begotten Son, and how Christ so willingly delivered himself up, and suffered the most igno- minious and shameful death of the cross, and shed his precious blood, for us, to wash and cleanse us from our sins. O dear brethren and sisters, let us take heed, and diligently pray and watch, lest the saving grace of God, and the unspeakable love of the Father, and of Christ, be neglected or for- gotten by us (Heb. 12:15), through the cares and anxieties of this world, or through the lusts and desires which kill the soul, and we be washed and scoured off as spots and wrinkles from the glorious church of Christ; yea, cut off as unfruitful branches, and destined to the fire. For, my most beloved, it is not enough, that we have received baptism upon faith, and been engrafted by it into Christ, if we do not hold the beginning of our confidence stead- fast unto the end. Heb. 3:14. Therefore, if there is any one that feels that he is become a spot or wrinkle, let him see to it that he make haste, before the day come upon him, as the snare upon the bird; let him repent with true sorrow and penitence, MARTYRS MIRROR. 469 lift up the hands which hang down, and the feeble knees, and run with full strength the race that is set before him, lest that which is lame be turned out of the way; but that it may much rather be healed and strengthened, that we may pass the time of our sojourning here in the fear of God, and keep our- selves unspotted from this wicked evil world, which is full of deceit, snares, and nets, which the devil sets for the purpose of seducing the souls of men, and of taking them captive by manifold lusts and wiles. O Lord, preserve (from this murderer) thy pil- grims who walk in the hope of thee, and expect their help and comfort from thee alone. O heavenly Father, through Jesus Christ our Lord, preserve us that thou mayest perform the good work which thou hast begun in us, to the praise and glory of thy holy name. O thou Almighty and everlasting God, how utterly incomprehensible is thy grace and fatherly mercy upon those that fear and love thee. O Father, who should not fear such a God, who knows how to deliver his own; though they may seem to be forsaken here for a little season, dispised of all men, rejected and cursed on this earth; yet he does not forsake his own through the consolation of his Holy Spirit in our hearts, who makes us bold and joyful, that we may suffer reproach for his name. And we hope through the goodness of God; that our pilgrimage will soon end, and we shall be delivered from this miserable world and vale of tears, and that this earthly house of our tabernacle will be dissolved, that we may be brought home to our heavenly Father, and receive the crown of everlasting life, which is set before us, and which we hope no creature shall take from us. To this end, may'the Almighty and eternal God, the merci- ful Father, strengthen us through Jesus Christ our Lord. Amen. Dear friends, let me tell you, how it went with me before my imprisonment, and how they treated us after my imprisonment. At the time when the four friends concerning whom I composed the hymn, and whose burning I witnessed, were offered up, I heard it stated that they had assailed the friends who yet remained in prison, with great cunning and deception, through the advice of the false prophets, whose minds are constantly filled with the subtlety of the devil, even as they had boasted that they would do- Our friends that remained there, were two lads and a girl, for whom we daily very diligently prayed the Lord, fearing, lest they might by some means be moved from the faith. We daily expected that they would also be put to death, and because of their youth I was impelled in my heart to station myself at the scaffold, when they were to be put to death, in order that, if- th«y should be troubled on any ac - county I might comfort them, and also reprove the monks, who greatly distress and vex our friends when they are led to death. But, alas ! the poor children did not get so far; for they imprudently allowed themselves to be drawn into disputations with the false prophets, though they had been sufficiently warned to beware of it as they valued their souls; for it is not given to every one to dis- pute, but boldly to confess the faith. This when re- ceived from the Lord, well becomes Christians. But when these poor lambs engaged in contro- versy, they became perplexed in their consciences, and apostatized from the truth, which gave the false prophets cause for great boasting, since they had won their souls, and brought them back to the holy church. When I heard this, my soul and spirit were greatly grieved on account of the loss of the poor sheep, and because the false prophets, and also the councilors gloried so much in the fall and de- struction of the poor lambs and children, whom they had driven to this by adjuring them as you shall hear in the sequel. Being thus sorrowful, I sighed and complained to God over the violence and power of the devil, which he exerts through the children of unbelief. Then the thought came to me, to write a few letters — for the purpose of informing them in several places — reprehending their vain joy over the loss of the poor lambs whose souls they had murdered. I then began to write, and while thus engaged, my soul was so kindled, that what I had intended to be a little letter of a hand-breadth, became a letter of a whole leaf. The Lord opened my understanding, so that in a wonderful manner I proved to the lords, by references to the Scriptures, their punishment with the whole Roman Empire and its end. In the letter I wrote, that I desired and requested liberty publicly to dispute with all their learned men, in the presence of a great fire, into which the defeated party should be cast; also, that they should let the poor lambs in peace, and that they should leave the sword to the secular power, and contend with the word of God. Having completed this letter, I showed it to the brethren, who were well pleased with it. I then had a brother, who was a better writer than I, make six copies of it. In the meantime, the poor, ruined lambs were released from prison, and recanted ev- erything. One of the lads died the same day on which he came out, a league from the city, and thus became an example to those who seek to save their life. At the time that this occurred I came with Hans- ken Keeskooper from Antwerp, and we made all our arrangements for the disposing of our letters. On Saturday evening we sent the letters to the lords of the city, and also posted two open ones in the middle of the city, that every one might read them. We greatly praise and thank the Lord, that we did this before we were apprehended : for we were all betrayed by a Judas, who was among us, and who seemed to be one of the most pious of all the brethren that were there, so successfully could he practice his deception. It had long been his aim, as we now perceive, to betray a large number of the friends. This traitor w r as present when the letters were posted. We had appointed to meet together on Sunday morning, to speak of the word of the Lord; for I desired to take leave of the brethren, intending to go on a journey the next day. But the Lord be praised, who had ordered it otherwise. Early in the morning, Hansken went with me to the woods where we were to assemble. We did not _ 470 MARTYRS MIRROR. find our friends at the place where we expected to meet them. We hunted for them a good half-hour, and came to the conclusion that they had not yet come, as there had been a heavy rain the evening before. We were about to turn back, when I said: "Let us go; they may be here ahead of us," and sang softly; that, if they were there, they might hear us. I then heard a rustling in the woods, and said to Hansken: "Our friends are here." We stood still, and looked to see who should come out. Then three men with weapons and sticks came forth. I said: "Well, boys, have you been hunting a hare, and have not caught it?" Their faces turned pale as death, and they stepped up to us, and seized me by the arm, saying: "Sur- render. ' ' Thus they apprehended us, saying: "We have caught a great number besides.' ' We then saw a whole wagon full of our brethren sitting bound, and three Judges with all their ser- vants, a great number, who guarded them. When we came to them, we saluted our brethren with the peace of the Lord, and comforted them with his words, boldly to contend for his name. We then reproved the Judges for being so desir- ous of shedding innocent blood. Thereupon they coupled Hansken and me together with iron fetters, and also our thumbs. We expected they would take us to the city; but as we had been apprehended in another seigniory, we had to go half a league further. We regarded it as very fortunate that we could be together so long, thus being enabled to comfort one another on the way, with the word of the Lord, before they separated us. We were then taken to a castle, a league from the city, where we were all kept together in one room, remaining there three days; for this was the law of the seigniory where we had been appre- hended. There we thanked and praised the Lord our God for having ordered it so well, that we had so much time freely to admonish one another. Much people also came from the city, to see and hear us; but towards the last no one was permitted to come into our room. There the chief Bailiff of the country of Aelst examined us in regard to our faith, which we freely confessed to him. We expected to be taken to Aelst; but as the bailiff of Ghent had put us into the wagon when we were apprehended, to take us to Ghent, all of us had to be taken to that city. The traitor who had betrayed us, was appre- hended with us, that we might not notice it. He was put into a separate room, and we felt much compassion for him, because he could not be with us; for we knew not that he was our betrayer. He was also taken along in the wagon, to the prison at Ghent, where we first learned that he had be- trayed us. When we were brought out of the castle, to be taken to the city, much people had come from the city to see us; there my brother's wife, who was a sister, was apprehended, because she spoke to me, and was put into the wagon; also a man who wished us Godspeed. We freely spoke to the people that had come, telling them that those who would turn from^ wickedness, and follow Christ, had Jx> be! a prey for everyone. Is. 59: 15. There were many who would have liked to talk with us, but did not dare do so, because of the wicked judges. There were ten of us; two were ready [for baptism], and four were novices; the other two were apprehended because they spoke to us. Thus they took two wagon loads to the city, in broad daylight. On the way, they also apprehended a woman, only because she said to us: 'God keep you.' She also had to sit in the wagon. But if they had apprehended all who spoke to us when we came into the city, and to whom we replied with the word of God, they could not have carried them in twenty wagons, as the people came running from every corner which we passed; as water which runs down from the mountains, and becomes a large stream, so the people flowed together, which continued from one of the gates of the city to the castle of the count, which stands at the other end of the city, a walking distance of about one hour. We were led up to the castle, and the judge of the country of Aelst, de- livered us over into the hands of the lords of the Imperial Council. Here we were separately con- fined, some into upper rooms. The women also remained above; but eleven of us were led into a gloomy, deep dungeon, containing divers dark cells built of masonry, in which we were put in separate parties of three and three. But Hansken and I were put into the darkest of all, in which there was a small quantity of crumbled straw, about an apron full, with which we might help ourselves. I said: "It seems to me that we are with Jonah in the whale's belly, so dark it is here; we may well cry with Jonah to the Lord, that he will be our com- forter and deliverer; for we are now deprived of all human comfort and assistance." This did not •de- ject us, but we praised and thanked God, that we were permitted to suffer for his name. We also spoke to our brethren that lay in other cells; for we could easily hear each other speaking. After we had lain there for three or four days, Hansken and I were both summoned before the lords, where we were examined, and interrogated concerning the ground of our faith, and when we had been bap- tized. The Lord then, according to his promise, gave us a mouth, to speak boldly, and we requested to be allowed publicly to defend ourselves with the word of God. They replied to us, that they would send us learned men, who would instruct us; where- upon we were taken below again. Shortly after, I was taken above into another room, to two councilors and a clerk. There they interrogated me very closely, where I had been, and if I knew that I had been banished six years ago, in the time of Martin Huereblock, and where we had held our meetings; all of which they knew, for the traitor had already told them. I said: "Why do you ask me, who have come from foreign coun- tries?" (For I purposely did not wish to ask much, that, in case I should be apprehended, I might not have much to answer.) "Why do you question me so closely? have you not yet enough innocent blood toshed? do you thirst for still more?" "Ask as MARTYRS MIRROR. 471 closely as you want to," said I; "the righteous Judge shall ask you again, if you do not repent." They then asked me still more, and adjured me by my baptism, that I should tell them; "For," said they, "we know that you people do not lie; hence tell us." I said : ' ' That you know that we do not lie, is to us a testimony of salvation, but to you of perdition (Phil, i : 28), because you put such to death; but your adjuration has no power against the truth. ' ' All that I said was written down, and they threat- ened to torture me if I would not tell them every- thing. I said: "I can not tell you what I do not know." Thus they tormented me for a very long time. Thereupon I was taken below again. In this manner they dealt with all our friends, with each separately. . One Saturday I was taken above again into the same room. Four monks were present; the guard- ian of the Minorites, with another, and the Superior of the Jacobines, with another. With me there came a young brother, who had not yet received baptism, but was ready for it. When I had seated myself, I asked them what they wished. They said they were sent by the lords, to instruct us, and to converse with us concerning the ground and articles of faith. I replied that I was ready to be instructed with the word of God, and to hold converse concerning the ground and articles of faith, and this publicly, in the presence of the judges who were to judge us, and of our brethren and sisters that were imprisoned with us. Ans. ' ' This they will not permit. ' ' Hans van Overdam. "Well, let them do what they please; we will not dispute secretly and alone, lest* our words be perverted behind our backs." Ans. "We will not pervert your words." Hans. "No, we know you well." Ques. "What do you take us for? what evil did we ever do you? pray, tell us what evil do you know of us ? " Hans. "If you would know it then; I regard you as false prophets and seducers." Here we got into a dispute concerning their spirit- ual semblance, and the command of the Pope re- garding the purity of the priests and monks, and why they were called spiritual, and others secular, when all ought to be spiritual. They then said: "This is not profitable; let us dispute about the articles of faith." Thereupon I said: "What I have said I have said. ' ' They replied that they would tell it to the lords. Thus we separated, having disputed with each other for fully two hours. Two days after, Hansken and I were summoned before the lords; the four monks were present, and attempted to engage us in a dispu- tation . I then said to the lords: "My lords, I ask you, in what house are we, in a house of justice, "or of violence?" Ans. "In a house of justice." Hans. ' ' God grant that it be so ; but, my lords, of what do you accuse us, that you keep us im- prisoned and confined like thieves and murderers ? Have we wronged any one, or do you charge us with violence, murder, or roguery ?' ' Ans. "No; we know no such thing of you." Hans. "Well, my lords, why then have you im- prisoned us?" Ans. ' ' Your adversaries will tell you that. ' ' Hans. "Are you our adversaries ?" An s. ' ' No, but we are judges .' ' I then said to the monks : ' ' Are you our adver- saries ?' ' Ans. "No." Hans. ' ' Well, if no one is our adversary, why are we imprisoned ?' ' A councilor then said : ' ' The Emperor is your adversary." Hans. ' ' We have not offended against his Impe- rial Majesty according to the power which he has received from God, and will obey him in every ordinance, as far as we can do so consistently with the truth." Councilor. ' ' You have held meetings of this new doctrine, and the Emperor has commanded that this should not be done. ' ' Hans. "God has not authorized him to make such commandments ; in this he transcends the power which God has given him, and in this we do not recognize his supremacy; for the salvation of our souls concerns us more, so that we show obedi- ence to God." The monks then said : ' ' We are your adversaries, in that your doctrine is not good ; for if it were good, you would not preach in woods and corners, but openly. ' ' Hans then said : ' ' Grant us a free place in the market, or in your monasteries and churches, and see whether we then shall go into the woods; but no, you are afraid that you would be reproved; hence you have brought it about, that you cannot be re- proved, and have driven us from cities and coun- tries." Monks. " Alas ! we have not done it ; the Em- peror does it. ' ' Hans. ' ' You have urged him to it. ' ' Monks. ' ' We have not. ' ' The lords also then began to speak against us, why we were not content with the faith of our par- ents, and with our baptism. We replied : ' ' We know of no infant baptism, but of a baptism upon faith, concerning which the word of God teaches us. ' ' We then had many other words, and reproved them for undertaking to be judges in matters of faith, when they did not understand the Scriptures. ' ' If you would be judges, be impartial, and let the matter proceed in regular order; let both parties appear together, and let our brethren and sisters that have been brought prisoners here together with us, be with us. Then one of us, whose mouth the Lord shall open, will speak, and the others shall listen in silence while he is speaking ; and thus shall also our adversaries do." Lords. "We will not let you come together ; we would have you dispute alone here." We then said : ' ' My lords, it would be the most convenient for you, and the whole matter could be 472 MARTYRS MIRROR. finished with one disputation ; otherwise you will constantly have to dispute anew with one or two at a time. ' ' Lords. ' ' What then ? we will not have it so. ' ' Then a councilor said : ' ' They want to have them together, in order to seduce one another still more; therefore they cannot be allowed to come to- gether. ' ' Hans. ' ' My lords, you say that you are judges, but we regard you as our adversaries ; for you seek to injure us in every way, and to cause us and our brethren by violence and subtlety, to apostatize from our faith." Ans. "Why should we not do this, in order to bring them back?" Hans. ' ' Well, my lords, hear this : since we see that you are no judges, but our adversaries, and employ, wherever you can, all violence and subtlety, to your advantage, and our detriment : Firstly, you have by violence deprived us of our testaments, in which we find our consolation ; secondly, you have confined us separately, some in deep, dark dun- geons, others in rooms up above ; and thirdly, you seek to outwit and deceive us by separate disputa- tions, afterwards to say behind our backs, to our brethren, that you had overcome us, and, vice versa, to say the same to us concerning our brethren and sisters ; therefore, my lords, we will not dispute here, unless our brethren and sisters are present." When they heard that their design against us did not proceed according to their wish, they be- came greatly enraged, and also the monks. We saw easily enough to what it amounted, and that all they did was pure deception; for though it was proven by the Scriptures, with regard to several articles, that they were in the wrong, yet they would not ac - knowledge it, and excused themselves with the Em- peror and his mandates, and the monks with the long continued customs of the Roman church (Wis- dom 14: 16), and the great number of our fore- fathers : and when the contrary had been proven to them from the Scriptures, it was just as before, even as though one should have talked to the stove. We then said : "My lords, will you not permit us, to dispute in regular order, as we have re- quested ?' ' Ans. "No." "Well then," said we, "You know the ground of our faith, which we have freely confessed to you; you may now do with us as you please (Jer. 26:14), as far as God will permit; but take good heed what you do, for there is a judge still higher than you. Eph. 6:9. May the Lord open the eyes of your un- derstanding, that you may see how miserably you are seduced and deceived by the false prophets, in- deed so that you fight against God and the Lamb, for which it will go hard with you, unless you re- pent." We were then led away again, as we would not dispute further ; for we had agreed upon this, when we were together yet in the castle, out of the city, lest they should take the simple unawares by disputa- tions. Hence they could not persuade any that they had overcome them, all knowing that they were not to dispute, except in the_presence of the others, in which case the disputation would tend to the conso- lation and admonition of our brethren and sisters who should hear it ; for when we saw that they did their best we would not let anything be wanting on our part, seeing necessity demanded it. When they perceived that this did not promise success, they tried another scheme. They sent a councilor and two friars, a grey and a black, into a room, before whom a brother or sister, one at a time, were brought, to . dispute with them and to defend the ground of their faith ; but they declared that they would not dispute alone in a room, but openly, when we should be together before the lords. They then said : ' ' We adjure you by your faith and bap- tism, that you dispute here." The brother replied : ' ' I know my faith and baptism ; but with your ad- juration I have nothing to do; hence let us come to- gether; for this is just what we wish, to dispute openly with you, but not thus alone in a room." Another was then summoned, and thus it went un- til all had been brought before them; but no one would dispute in this manner. Thereupon I also had to appear alone in a room, before a councilor and two monks, who likewise began to adjure me. I then said: "Why would you adjure me, to cast roses before dogs, and pearls before swine, that you may trample on them ? No, this the Lord has for- bidden me to do. Matt. 7:6. Nay, I esteem the words of God far too precious, than that I should let the light shine in vain here, whereby no one would be enlightened, but it would only be blas- phemed and mocked, as you do when the truth is told you." Then they adjured me still much more ; but I re- plied : "Why do you adjure so much? I care not for your adjuration ; for it is the manner of sor- cerers, who adjure against the truth. 2 Chron. 33:6. .But I now see clearly, how the souls of our two brethren and sisters were murdered and seduced (Ezek. 13:19), it was through your sorcerous adju- ration, as they did not guard themselves against the subtlety of the devil, and had not the gift to dispute." The guardian then said : ' ' You boasted in your letter, that you would dispute publicly; why do you not dare do it now?" Hans. "You monk, I still desire with all my heart to defend my faith with the word of God, pub- licly before all men (1 Pet. 3:15); but your cap would shake quite differently, if you had to dispute with me at the risk of the fire, and if the authorities would not protect you." Councilor. No, we have no desire to let you dis- pute publicly; you are now in our hands." Hans. ' ' I desired it, before I knew that I should fall into your hands ; but I see well now, that I have fallen into the talons of the eagle (2 Esdra 11), and whoever gets into them cannot escape without losing soul or body." Councilor. "Who is the eagle, the Emperor?" Hans. "No, it is the Roman Empire'forjpower; read the letter I wrote you; it will tell you." We then exchanged many more words, and the monks became angry at me, and commenced to utter puffed- up words. I then said^that Paul had prophesied correctly concerning them, that they MARTYRS MIRROR. 473 were blasphemers, proud, and puffed up. 2 Tim- othy 3:2. Thereupon friar Jan de Croock became so enraged that he began to cry: "Fools, fools, heretics, her- etics are you ! ' ' Hans. "Behold, is this not a fine teacher? but Paul says that a teacher must not be a brawler, nor angry." 1 Tim. 3:3; Tit. 1 :j. The councilor felt ashamed that the monk acted so disgracefully, and commanded him to be silent. At another subsequent time there came two sec- ular priests: Sir Willem of Nieuwenland, and the parish priest of St. Michael. I asked them what they desired. They replied: "We have come to seek your soul,' ' This time I kept under cover as much as I could, in hopes that we might dispute openly before the lords, as they told me that they would use their best endeavors in this direction. But when I heard that it could not be, I thought, when they came again with the clerk, we must accost each other in quite a different way, from what we did the last time. I then asked : ' ' What do you wish ?' ' Ans. ' ' We desire that you suffer yourself to be instructed; for, behold, we seek your soul." Hans. "Do you then take so much pains to seek souls ? ' ' Ans. "Yes." Hans. "Well then, go into the city, to every place, to the drunkards, whoremongers, swearers, railers, covetous, proud, idolaters, revellers, glut- tons, and murderers, who shed innocent blood ; all these are still your brethren ; go, seek their souls; Christ has found mine." Ans. "We admonish them, and then we have delivered our souls." Hans. ' ' That is not enough ; you must go to them, and reprove them, and if they will not hear you, you must bring them before the church, and reprove them openly; if they still refuse to hear, exclude them from the church, and let them be unto you as heathen and open sinners, as Christ j teaches, and Paul writes to the Corinthians. Re- I prove also your judges, who do violence and injus- j tice, yea, who shed innocent blood.' ' One of the priests then said : "Should we go and j reprove the magistrates ? " I asked whether God was a respecter of persons. Ans. "No." Hans. ' ' Would you be a minister of God, and j have respect to persons ? ' ' Ans. ' ' This would cause an uproar in the city, \ and they would kill us." Hans. "Then suffer for righteousness' sake." But it seemed to me they had no great desire to j suffer for it. In short, we treated so much of the | ban, that if the words of Christ and Paul were fol- \ lowed, the Pope, Prelates, Emperor and King, yea, \ they themselves with all their multitude would be excluded, and only a very small number remain. I then told them that their house was all on fire, I kindled by the flames of hell, and that they should I first extinguish that, before coming to see whether our house was in danger of fire. Whereupon they ! went away; one of the priests came no more. In ' this manner I dealt also with Sir Anthony van Hille ; he tormented the others, but let me alone. Herewith I commend my dear brethren and sis- ters in the Lord into the hands of the Almighty God and Father, through Jesus Christ our Lord. Amen. Written while in prison for the testimony of Christ. I lay in a dark dungeon for a month ; I am now in a deep, round hole, where there is a little more light, and here I have written this letter. I hope to offer up my sacrifice this week, if it is the Lord's will, together with those whom the Lord has foreordained thereto; for if it does not take place this week, it will no doubt be deferred for two months yet, because no court will be held for six weeks. Know, that our brethren and sisters are of good cheer and courage, through the grace of the Lord ; God be praised for it. I beseech you, by the brotherly love which you bear to me, that you send this letter to Fries- land, particularly to Emdenland ; I mean this same letter, as soon as you can ; you may copy it, but make haste with it. I kindly desire that it be pre- served, so that it may not be torn or soiled. The brethren that are in the dungeon with me, greet you all with the peace of God. We daily pray to the Lord for you ; do so also for us. Walk in the peace of the Lord, and it will be well with you. When this letter has been read, send it to Antwerp, that it may be sent to the church at Emden, so that it may be read to every one; this I desire of my dear brethren, through the brotherly love which you bear to me. A LETTER BY HANS VON OVERDAM, WHICH HE SENT TO THE LORDS OF THE LAW, AT GHENT AND TO THE COUNCILORS, THE DAY BE- FORE HIS APPREHENSION. Understand well : He that hath ears to hear, let him hear, and he that reads, let him attend, and judge with the un- derstanding of the holy Scriptures; but woe to him that judges without understanding. Hearken, I speak to you, O carnal generation, you Ishmaelites, who boast of being Christians, because you are born of water without the Spirit, and persecute the chil- dren of the promise, who, through faith in the word of God, are born of the water and of the Spirit ; yea, you persecute them, as Ishmael persecuted Isaac, as Esau did Jacob, and as the Jews persecuted Christ. Even so the antichristians, who are born of the flesh, now persecute the Christians, who are born of the Spirit, who shall receive the promise of the ever- lasting kingdom through Christ, who is the heir of all things, and causes his kingdom to be pro- claimed through the Gospel, unto repentance and true sorrow for dead works, through faith in him ;. they contemn his witnesses, etc. This is the wind, O eagle, mark ! which bloweth where it listeth, and thou canst not tell whence it cometh, or whither it goeth. Hear now his voice, which the Most High has reserved unto the latter times, to reveal to thee thy transgressions and punishment, who now begins to deliver his people through much misery and tribulation. 474 MARTYRS MIRROR. Therefore, mark ! O thou eagle, the end of thy time is very nigh; art thou not the fourth beast? O yes, thou art the beast seen by Daniel (Dan. 7 : 7), which devoured everything with his iron teeth, and stamped the residue with his feet, and brought forth the most wicked little horn. Dan. 7 : 7, 8. Thou hast dwelt a long time upon the earth with deceit, and hast not judged the earth with truth. For thou hast afflicted the meek, thou hast hurt the peaceable, thou hast loved liars, and destroyed the dwellings of them that brought forth fruit, and hast cast down the walls of such as did thee no harm. Therefore is thy wrongful dealings come up unto the Highest, and thy pride unto the Mighty. And therefore ap- pear no more, thou eagle, that the earth may be refreshed, and may return, being delivered from thy violence, and that she may hope for the judgment and mercy of him that made her, whose judgment shall be better and more just than thine, O thou eagle ! Therefore, shall thy wicked heads which re- main to the last, be the end of the eagle to accom- plish his most wicked wickedness, together with his wicked feathers, which also are kept unto the last. Therefore hear, vain body of eagle, who vainly boast of what you are not, namely, Christians. Hear also, you most wicked claws, which are willing and ready to destroy and rend what your most wicked heads command you, through the counsel of liars, whom they love. Why do you rejoice in the misery and fall of the poor lambs and sucklings, who feed still on. milk, and whom you keep imprisoned with vio- lence, and whose souls you murder with false, de- ceitful wiles : who have heard the truth only a year or two at the most ; you have none as yet, that can instruct you in all the articles of faith ? Be ashamed of your boasting, that through your carnal, blind, learned men you have overcome the innocent, with subtle, deceitful wiles and broken Scriptures. Oh woe, woe ! for the great misery and the terrible times, that wickedness has gained so much the upper hand, that truth is not permitted as much as openly to defend itself. Let the misery, violence, and great distress of the pregnant and the sucklings of these times ascend to the ears of the Most High, because no help , comfort, or assistance can be ren- dered them by those whom the Lord has endowed with more grace and gifts to stop the mouths of ad- versaries. But perhaps you say: Let them come forward then, that are better endowed, and have received more grace. To this we reply, that the wolf might call for a long while before the sheep would come; they well knowing that he would tear them with great cruelty, and without right and reason. Alas, alas ! what awful judgment and terrible punishment from the fierce and devouring wrath of God shall fall upon those who without mercy distress, persecute and murder the innocent and godfearing, and them- selves live so ungodly in all the unrighteous works of the flesh, so that they shall not inherit the king- dom of heaven. O, thou spiritual Babylon, how shall the Lord visit and avenge upon you the inno- cent souls and the blood of his witnesses : for all this is found in thee. Thou hast made the kings of the earth, and all nations, so drunken with the wine^of spiritual whoredom, that they can neither see nor hear the truth. O that we might once freely defend ourselves publicly with the word of God, in the pres- ence of a large, flaming fire, against all you learned doctors, licentiates, priests and monks, who help strengthen, protect, preserve and maintain the king- dom of antichrist, and that the vanquished party should be cast into the fire ; then it would not be necessary to torment and distress the poor, innocent lambs, and your faith could be tried, as to how it accords with the truth; then there would be no need of washing the hands with Pilate, or of the imperial mandate, and the authorities would remain free from the blood of the innocent, if they would not let the word of God be judge over the faith. But no, the false prophets and deceivers well know that their trickery and deceit would be made far too much manifest thereby. Therefore they cry just as assidu- ously as did the scribes and Pharisees ; ' ' Crucify him, crucify him." The mandate of the Emperor must prevail. Thus it was in the beginning of the fourth beast, and so it is now at the end of it. Let him that can comprehend with it, observe with un- derstanding, that the end is the worst of all. " Princess, repent and amend your ways; for the end of all things is at hand. Woe unto you false prophets who resist the truth, even as the Egyptian magicians resisted Moses; but your wickedness shall yet be made manifest to all men, even as it already begins. Woe unto you champion antichrist, who put on the time-honored customs of the Roman church as an armor with which to defend yourselves against the truth, and use the mandate of the Emperor as a shield, and wield the sword of the magis- tracy, in every country to shed the innocent blood of those who will not defend themselves with temporal or carnal weapons, but only with the word of God, which is our sword, and which is sharp and two-edged. But we are daily greatly slandered by those who say that we defend our faith with the sword, as did those of Munster. May the Almighty God preserve us from such abomina- tions. Be it known to you, noble Lords, Councilors, Burgomasters and Judges, that we recognize your officers as right and good; yea, as ordained and in- stituted of God, that is, the secular sword for the punishment of evil-doers, and the protection of the good, and we desire to obey you in all taxes, trib- utes and ordinances, as far as it is not contrary to God. And if you find us disobedient in these things, we will willingly receive our punishment as malefac- tors. God, who is acquainted with every heart, knows that this is our intention. But understand, ye noble Lords, that the abuse of your stations or offices we do not recognize to be from God, but from the devil, and that antichrist, through the sub- tlety of the devil, has bewitched and blinded your eyes , so that you do not know yourselves, who you are, and how sorely you have incurred the wrath of God. Be sober, therefore, and awake, and open the eyes of your understanding, and see against whom you fight, that it is not against man, but against God. Therefore we will not obey you ; for it is the will of God, that we shall be tried thereby. Hence we MARTYRS MIRROR. 475 would rather, through the grace of God, suffer our temporal bodies to be burned, drowned, beheaded, racked or tortured, as it may seem good to you, or be scourged, banished, or driven away, and robbed of our goods, than show you any obedience contrary to the word of God, and we will be patient herein, committing vengeance to God ; "for we know him that hath said, ' ' Vengeance belongeth unto me, I will recompense, saith the Lord." And again, "The Lord shall judge his people. It is a fearful thing to fall into the hands of the living God." Hebrews 10:30,31. And the spirit testifies, that this is at hand, and has already commenced. Hearken, thou whose time for bearing is half ful- filled : Prepare thy bed ; for thou shalt bring forth. What shall I bring forth? The fruit of thy labor, with pain and anguish, and afterwards death. Hearken, thou on the right hand : Prepare the measure . What shall I prepare it for ? To measure thy neighbor, and then shalt thou also be measured. Get thee ready, thou fire, and do not tarry. Hearken, I speak to you who are of one mind with the horns (Rev. 17:13), the day of your feast has come, your meat is ready ; eat quickly the fat flesh of the drunken, that the power may be given to the beast. It has been put into your hearts, so to do. After the beast you shall have power for a little while. You fight against the Lamb, but the Lamb shall overcome you; he is King of kings, and Lord of lords, and his kingdom will endure forever. Amen. We testify of him that it is he that shall come, yea, he comes quickly, the Lord Jesus, who shall reward every man according to his works. A LETTER OF JANNIJN BUEFKIJN, CALLED HANS KEESKOOPER, A NATIVE OF VERURCKE, WHICH HE WROTE WHILE IN PRISON AT GHENT, A. D. 1550. A holy conversation, a living, spiritual faith, hope, and a true evangelical confidence in God the Father, and the Lord Jesus Christ, our only Helper and Savior, I wish to my beloved friends, for glad tidings and an affectionate salutation, that through said faith and confidence in God you may grow up in a new and pure life, which life is perceived and richly found in the holy Gospel. O blessed are they who purify and sanctify themselves according to the tenor of the Gospel ; without which purification and sanctification no man shall see God nor the Lord. Thus follow the advice of the Lord Jesus, who says: "Search the Scriptures." John 5:39. I have done nothing else ; as I and my fellow-prisoners said be- fore the lords of the Imperial Council; and they can not, in truth, bring any charge against us. They asked us, me first, and then the others, one after another, whether we were baptized. I said : " Yes, my lords." Ques. ' ' How long since ?" Ans. " Four years, my lords." Ques. ' ' What do you hold concerning your bap- tism received in infancy?" Ans. ' ' Nothing at -all, my lords. ' ' Ques. ' ' Concerning the sacrament of the priests, do you not believe that flesh and blood is there, and and that it is God ?" Ans. ' ' No my lords, how should it be flesh and blood and God," said I before the priests of Jezebel. ' ' Cover over this whole table with them [with wafers], and I will blow them away like dust; hence they are not God, for God can not be handled or eaten bodily." They then asked whether I would hold to this. I replied : ' ' Yes, my lords, till the contrary is proven to me with the Scriptures." Thereupon I was led away from the council, and another brought forward, until ten had made this confession, one of whom is not baptized yet, but he confessed that it is right and good, and said that he once went to the teacher to be bap- tized. The lords then asked him : ' ' How came it that he did not baptize you?" The person, a mere lad yet, and a dear child, replied; "My lords, when the teacher presented the faith to me, and had interrogated me, he well perceived that I was still young in understanding, and bade me search the Scriptures still more; but I desired that it be done. He then asked me whether I knew that the world puts to death and burns such people. I replied : "I know it well. ' ' He then said to me : ' ' Hence I pray you, that you have patience for this time, until I come again an- other time. Search the Scriptures, and ask the Lord for wisdom ; for you are yet a youth. Thus we parted." The lords then asked : ' ' Are you sorry that you are not baptized ?' ' He said : ' ' Yes, my lords. ' ' They asked him further : " If you were not im- prisoned, would you be baptized ?" He replied : ' ' Yes, my lords. ' ' He was then led away from the council. See, dear friends, these are beautiful signs and miracles; open your eyes, and behold when such young persons give themselves for the truth, deliv- ering their bodies into prison, and even unto death. We have told the lords, that they should bring for- ward all their learned men, and we would prove to them with the truth, that they are all false prophets, and that they have deceived the world for almost thirteen hundred years with their deceitfulness, and that we would rather dispute with them publicly upon a scaffold, in the midst of the market-place, than secretly; but this the priests will not do, and will spare no pains to escape it. Thus all the learned men were called to dispute in the consistory, all the lords of the council being present, and also four of the most learned priests of Ghent; I was present and heard it myself. Therefore, search the Scriptures, which the Lord commands you to do, and to act according to them, on pain of the damnation of your souls, and of be- ing cast into everlasting fire, where there will be weeping and gnashing of teeth forever; which Script- ures the priests forbid you to read, on pain of being hated by all men all the days of your life, and of 476 MARTYRS MIRROR. having your body burned at the stake ; which is soon done, as may be seen. Hence we rather do what the Lord commands, though we are despised for a little while, and by men cast out of this miser- able world, and rest in the Lord, than do what men command, and be forever the enemy of God, in the horrible pit of hell. Therefore, search the Scriptures with an upright heart towards God, and the Lord will give you understanding. The Lord be with you. My love to you. From me Jannijn Buefkijn, imprisoned at Ghent, for the testimony of Jesus. I wish salvation to all that seek the Lord with an unfeigned heart. Writ- ten in the dark with poor materials. AN ACCOUNT OF THE DEATH OF HANS VAN OVER- DAM AND HANS KEESKOPER. When these two lambs had been sentenced, the Procurator- General said : "That you are sentenced as heretics, is for the reason that divers learned men disputed with you, and you would not suffer your- selves to be instructed. Hans van Overdam. "My lords, if we could have disputed publicly, it would soon have been seen what kind, learned men they were." Procurator- General. "It is too late now; it is too late now !" Both were sent away then, going with a smile on their lips . Hans van Overdam. ' ' Yes, yes, it is too late now !" Hans Keeskooper had agreed with Hans van Overdam, that on the scaffold he would take off his stockings, and in the meantime Hans van Overdam should speak to the people; which was also done. When the executioners would assist Hansken, the latter desired to do it alone, that Hans van Over- dam might speak the longer to the people. This clone, each was placed at a stake, aud they offered up their bodies to God. COVERT, GILLIS, MARIKEN, AND ANNEKEN, A. D. 1550. On the last of January 1550, there were offered up for the faith, at Lier, in Brabant, four pious Christians, named Govert, Gillis, Mariken and An- neken, who, as sheep for the slaughter, had been apprehended without violence. When they were brought before the council, and questioned concern- ing their faith, they made a frank and unfeigned confession of it. The bailiff then said : ' ' You stand here to defend yourselves?" Govert replied : "As regards my faith, I have freely coufessed it, and shall turn to no other; though it cost my life, I will adhere to it. ' ' Forthwith the imperial edict was read to them, and the bailiff asked them whether they understood its contents. Govert said : ' ' God has commanded us through Christ, as is recorded in the sixteenth chapter of Mark, that all who believe and are baptized shall be saved, and that those who do not believe shall be damned; but the Emperor, in his blind judgment, has commanded that whoever is baptized upon his faith, shall be put to death without mercy. These two commands militate against- each other ; one of the two we must forsake; but every one ought to know that we must keep the command of God ; for though Satan teaches that we are heretics, yet we do not act contrary to the word of God. ' ' When they were led to the tribunal, Govert said to the priests : ' ' Take off your long robes, put on sack cloth, put ashes on your heads, and repent, like those of Nineveh." In the court the bailiff asked him whether he de- sired no favor. He replied : "I will not ask for your favor; for what I cannot do without the most high God will give me." The bailiff said also to Anneken : "Do you not desire a favor, before sentence is passed upon you?" She answered : "I shall ask favor of God, my refuge." Mariken, an old woman of seventy-five years, was asked whether she would confess her sins to the priest. She replied : "I am sorry that I ever confessed my sins to the mortal ears of" the priests." Seeing some brethren, Govert turned his face and joyfully comforted them, saying among other things: "I pray God, that you may be thus imprisoned for his glory, as I now am." The bailiff very fiercely said: "Be still, for your preaching is of no account here." ' ' My lord bailiff, ' ' said he, "I speak only five or six words, which God has given me to speak; does this give you so much pain?" And when the peo- ple murmured on this account, he said : "This has been witnessed from the time of righteous Abel, that the righteous have suffered reproach; hence be not astonished." The two servants that stood by him said ■ "You must not speak; the bailiff will not have it; hence be still." Immediately God closed his mouth, which grieved many. Gillis was not questioned, and he said noth- ing at all; but they were led back to prison, where they rejoiced together, and sang: Saligh is den man, en goet geheeten ; and also the forty-first psalm. The bailiff then came into prison, and asked Govert, whether he had considered the matter; to which he replied : " Unless you repent, the punish- ment of God shall come upon you." The bailiff looked out of the window, and said: "Will God damn all this multitude of people?" Govert replied : " I have spoken the word of God to you ; but I hope there are still people here who . fear God ?' . . The bailiff then turned to Anneken, and asked her what she had to say to it. She replied: "Lord bailiff, twice I have been greatly honored in this city, namely, when I was married, and when my husband became emperor; but I never had a joy that did not perish, as I now have. ' ' MARTYRS MIRROR. 477 On his way to death, Govert delivered an excel- lent admonition, reproving the wicked railing, and said: "Be it known to you, that we do not die for theft, murder or heresy, but because we seek an inheritance with God, and live according to his word." The executioner commanded him silence, but he said: "Leave God be with me for a little while; re- pent, for your life is short." A brother then said: "God will strengthen you." "O yes," said he, "the power of his Spirit is not weakening in me. ' ' The monk attempted to speak to Mariken, but Govert said: "Get you hence, deceiver, to your own people; for we have no need of you." Entering the ring, Govert said to the gild-broth- ers : ' ' How you stand here with sticks and staves ? thus stood the Jews when they brought Christ to death; if we had been afraid of this, we would have fled in time. ' ' They then knelt down together, and prayed; whereupon they kissed each other. Anneken im- mediately commenced to sing: "In thee, O Lord, do I put my trust." Ps. 71:1. The servants told her to be still; but Govert said: "No, sister, sing on," and helped her sing. Enraged at this, the bailiff called to him a servant, and whispered some- thing in his ear. The latter went to the assistant of the executioner, who, upon receiving the order, im- mediately put a gag on Govert; but the latter held his teeth so firmly closed, that the gag did not hin- der him much, and he iaughingly said: "I could easily sing with the gag on; but Paul says: Sing in your heart to God." Eph. 5: 19. The executioner, in order to put her to shame, made Anneken stand in her bare chemise. A servant asked Gillis whether he did not see some of his peo- ple. Gillis said : ' ' Do you know of nothing else to torment us with?" "What does he say?" asked Govert. ' ' He inquires for our fellow-brethren, ' ' replied Gillis. Govert said : ' ; Though I could count twenty, I would not mention a single one. You think that by killing us you can suppress the word of God: but of those that hear and see this, hun- dreds shall yet come forth." Standing at the stake, he said: "Amend your ways and repent; for after this there will be no more time for repentance." A servant who had a bottle ©f wine, asked them whether they wished to drink. Govert said: "We have no desire for your insipid wine; for our Father shall give us new wine in his eternal kingdom." Matt. 26:29. When it was thought that the old woman had been strangled at the stake, she began to sing a hymn in honor of her Bridegroom, which when Anneken heard it, she, from ardent love, sang with her. When they all stood at their stakes, each with a strap around the neck, they smiled at and nodded to one another, thus affectionately saluting and comforting each other, and commending their souls into the hands of God, they fell asleep in the Lord, and were burned. WILLEM, MARITGEN, DIEUWERTGEN, AND MARIT- GEN JANS, A. D. 1550. In the year 1550, there were apprehended at Leyden, in Holland, four lambs of Christ, namely, a brother and three sisters, named Willem, Marit- gen, Dieuwertgen and Maritgen Jans, who, having frankly confessed their faith, and no pain or suffer- ing having power to cause them to apostatize, were finally sentenced to death as heretics. When they were brought forth, Willem said: "We suffer not as thieves or murderers, but for the name of the Lord; therefore, O Lord, forgive them that do this to us." Maritgen said: "Lord, strengthen us, who suffer for thy word, which few are willing to do. I am not worthy to suffer for thy name ; but, Lord, thou shalt make me worthy." Acts 5:41. Dieuwertgen came forward singing, and then said: " Dear citizens, do not avenge this; for it is done for the name of the Lord." She further said: "Lord, look upon us, who suffer for thy word; for our trust is in thee alone." Maritgen Jans said : ' ' This is the narrow way to salvation. O Lord, receive my spirit. And you lords of the council, only consider what great injury you are doing to your souls, in shedding innocent blood; hence repent, like those of Nineveh; for we suffer not on account of heresy or sedition; we seek not to contend, save with the sword of the Spirit, which is the word of God." Thereupon, commend- ing their souls into the hands of God, they offered up their sacrifice, presenting an acceptable savor to God, for which they will hereafter not lose their reward . TEUNIS VAN HAUSTELRAED, A. D. 1550. As this Teunis van Haustelraed was a zealous man in the fear of God, and very diligent with the talent which the Lord had committed to him, to get gain for the Lord, to bring many to the knowledge of the truth, and to strengthen those who had re- ceived the truth, in the same; and as he thus most faithfully oversaw and served the church of Christ, he was finally apprehended, and imprisoned at Lim- mick, a city in the province of Jueelick, where he had many a severe contest with many subtle and shrewd spirits, and had to suffer and endure many torments for his faith. The controversy was princi- pally about infant baptism and the sacrament, in which he did not agree with the papists. And as he could not be overcome or moved by them, but ad- hered firmly to the truth, he was finally condemned to be burned. They led him out of the city into the open field, and there burned him to ashes, about the year 1550. While he was yet in prison, he remembered his brethren and sisters with a consolatory admonition, which he sent to them from prison ; it reads as follows : ' ' O God, grant that in my great suffering I may unceasingly press to thee, and not fear any pain, or death. Yea, dear Lord, I beseech thee, who art 478 MARTYRS MIRROR. God over all things, that I may not be ensnared by whatever may and will yet come upon me, which I shall sufier with Christ, unto salvation ; for I know that the crown of life is prepared for those who per- severe herein. Therefore, O ye pious, despair not, but earnestly betake yourselves to your Captain Christ, for he can win the field; and he shall come at the last day, in flaming fire, and hold a severe judgment over all the ungodly. He shall then say to the sheep on his right hand: 'Come, inherit the kingdom of my Father, prepared for you from the foundation of the world.' Matt. 25:34. O, all ye Christians, cast from you all that burdens you, and stand with your loins girt, and watch for the Lord. Heb. 12:1; Luke 12:35. ' ' If you are righteous, become still more right- eous; for, believe me, you will need it all. O all ye members of Christ together, I beseech you, wake up now, that you may not sleep when the bride- groom comes ; for then the wise will be admitted to salvation, but the foolish will be shut out into eternal damnation. Matt. 25 : 10. The Lord, to whom belonged the talent entrusted to you, will come again, and strictly inquire what each has gained. He shall then commend the wise, saying: ' Enter thou into the joy of thy Lord. ' But the slothful shall be reproved for his wickedness, and committed to torment. Matt. 25 : 26. O ye lambs of the Lord, feed now, that you may become ready, so that you may not be unprepared when you are to come to the wedding. Otherwise the king will say : ' Friend, how earnest thou in hither not having a wedding garment?' Then the man, having no good answer, shall be speechless. But the king will command him to be cast into ever- lasting darkness. Matt. 22:13. Do not become buyers of lands, but rather sell, you that are bidden, and give to the poor. Luke 14: 18; Matt. 19: 21. O dear brethren, have com- passion on the poor, and comfort and assist them. 1 have nearly fought the fight, and my course will soon be finished; God grant that I may keep the faith, and the crown of life will be prepared for me. 2 Tim. 4:8. O Lord, raise up faithful servants, and make them rulers over thy household, that they may give them meat in due season. Matt. 24:45. Pious Christians, I give you this as a brotherly adieu, for your good. It has been written with a faithful heart, and I hope to seal it with my blood." TIJS VAN LINDT, A. D. 1550. Tijs van Lindt was a zealous and devout man, a resident of Remunde, in Guelderland, and walked, according to the knowledge which God had given him, devoutly in the fear of the Lord; he was es- pecially gifted with a sympathizing and merciful heart towards the poor and needy, so that, through the manifold alms and assistance which he rendered to the poor in general, he had a good report with many; for, with that which God had given him, he comforted many in their distress. But as he had forsaken popery with its idolatry, accepted the evangelical truth, received the saving faith in Jesus Christ, repented of his sinful life (abused in igno- rance), been baptized upon his faith, and daily sought to go on in the new and holy life, to the honor of God, the edification of his neighbor, and the enlightenment of those who still sat in blindness, in order thus to present his body a living sacrifice, holy, acceptable unto God, the adversaries of the truth could not bear it, and this pious man was reported and charged with heresy. He was put into prison, where he had to endure many conflicts and assaults ; they assailed him severely with tor- ments, that he should apostatize from his faith. But as he notwithstanding all sufferings and torments steadfastly adhered to his faith, he was finally con- demned by virtue of the imperial mandate, and burned to ashes. Shortly after the burning of this pious witness of Jesus Christ, in Remunde, the city itself took fire, and was almost entirely reduced to ashes. How it was is not known, unless of its own accord. Many think that it was a punishment for the innocent blood, which judgment we leave to God. PALMKEN PALMEN, A. D. 1550. Palmken Palmen was a resident of Borren, near the bailiwick of Millen, and was very zealous to live in the truth of the holy Gospel , and to follow Christ his Lord in obedience, whom he had put on when he was baptized upon his faith. But as the light is hated by darkness, and there was at this time a severe persecution in the country, by certain blood- thirsty authorities, instigated by the priests there, this good man was often in great distress, and was finally imprisoned, in which imprisonment he suf- fered much reproach and many assaults; and as he immovably kept his faith in every fear and distress, he was finally sentenced to be burned to ashes, which sentence, as appeared, he received with glad- ness; for, when he was taken away from the house at Borren, he joyfully kept singing a hymn until the last moment, that is, as long as he had breath, while he was standing at the stake at which he was burned to ashes: which took place between Sittert and Limmerich, in the open field, where a grave- stone still marks the place where he is said to have died. ELEVEN, AND THEN SEVEN, PUT TO DEATH IN THE BAILIWICK OF MILLEN AND BORREN, A. D. 1550. A short time previously there were seven brethren at one time, and eleven at another, executed with the sword, in the bailiwick of Millen and Borren, and thus bore testimony with their blood to the name of Christ. REMKEN RAMAECKERS, A. D. I55O. There was also a pious and devout brother and fellow-member of the church of Jesus Christ, named Remken Ramaeckers, burned for the evangelical truth, near Sittert. MARTYRS MIRROR. 479 GERRIT VAN KEMPEN, A. D. 1550. In like manner, Gerrit van Kempen was burned for the testimony of Jesus Christ, at Wislen. THREE BRETHREN AT ANTWERP, OF WHOM THE OLDEST WHO WAS SPOKESMAN WAS NAMED JAN, A. D. I550. The malice of the priests was so great that they could not bear it, that those who sought in quiet- ness to serve God the Lord in simplicity and sin- cerity should reside in Antwerp; but they so in- stigated the Margrave, that rather than lose his office, he went about to apprehend them, and having to this end sent out his servants, he arrested three of them, which caused the priests great joy. The cap- tive brethren, on the other hand, also rejoiced that they were worthy to suffer for the name of the Lord. They were sharply examined concerning their faith, of which they made a good confession, with regard to baptism, and the sacrament, as well as to other articles; and though greatly assailed with subtlety by the priests, and the doctors of Louvain, they so sagaciously defended themselves with the Scriptures, that the Margrave himself de- clared that he had never heard so clear an exposi- tion of the Scriptures, and that if he were with them only two weeks they should persuade him. Thereupon the brethren said: "Judge yourselves, whether it is not the true faith and the truth for which we pledge our lives, and from which we will not depart, but persevere therein to the praise and the glory of the Lord, who did not forsake us, even when we were sitting in darkness. Heb. 10:28; Matt. 24:13; Heb. 13:5; Matt. 4:16. Now when the doctors produced many Script- ures in a perverted and wrong manner, the brethren said : ' ' How dare you be so presumptuous as to teach the way of the Lord so pervertedly?" One of the doctors replied: "It is because we are not willing to be imprisoned and in fear and tribulation with you; but in about seven or eight years I will promulgate the truth aright, and make great gain by it." "Poor man!" said one of the brethren, "you trust in a vain hope, since you are sure of neither evening nor morning, hour nor time, which came true; for he died shortly after. Luke 12:20. "Behold," said they, "you acknowledge your- selves, that we have committed no crime; why then will you take our lives?" The council said: "The decree of the Emperor commands us to put you to death." " Take then, " said they, " the decree with you into the judgment of the Lord, and see what it will avail you; indeed nothing." They were then sentenced, each to be burned at a stake. This sentence did not terrify them; but they greatly rejoiced, and comforted each other. The council said to the youngest: "Pray the Mar- grave, and he will very probably release you." "O no," replied he, "I will suffer with my breth- ren for the truth." Thus they went together gladly and boldly to the stakes, saying to one another; "We go in peace to the peaceable house of God, there to obtain an everlasting habitation." They also prayed for the lords, that God would not lay this deed to their charge, but enlighten them, that they might come to repentance. Finally, standing at the stake, they cried out: "Heavenly Father, receive our spirits into thy hands," and thus they offered up their sacrifice as true children of God. ANTHONY VAN ASSELROYE, A. D. 1550. The Lord Jesus said to Peter, who was not only a lamb of Jesus Christ, but also a faithful shepherd, elder and overseer of the flock : ' ' Verily, verily, I say unto thee, When thou wast young, thou girdedst thyself and walkedst whither thou wouldest: but when thou shalt be old, thou shalt stretch forth thy hands, and another shall gird thee, and carry thee whither thou wouldest not." "This spake he," says John, "signifying by what death he should glorify God." John 21:18, 19. Here no great bish- opric, benefice, or yearly stipend is promised to the high apostle Peter, by his master Christ Jesus, for this his faithful service, which he should begin and carry out in watching and feeding the sheep and lambs of the Lord; but much rather tribulation, bonds, and the bitter death with which he should meet. John 16:33; l 5'- 2 °- But even as his Master entered through tribula- lation and suffering into his glory, so it was his will, that his servants should follow his footsteps. This was exemplified, about the year 1550, in the case of one Anthony van Asselroye, a faithful follower of Christ and his chosen apostle Peter. He also bowed his neck under the easy yoke of our Lord Jesus, following him from the whole heart in the re- generation, so that he was chosen by the church of God, to feed and pasture, like Peter, the souls of the sheep of the Lord with the word of God; which he faithfully did in that dark, perilous and bloody time, until he fell into the hands of the blood-thirsty papists, who bound him, and carried him whither he would not; for no chastening for the present seemeth to be joyous to the flesh, but grievous. Heb. 12:11. Thus this teacher and elder was compelled to tread the bloody wine-press, and suffered and en- dured many torments from these persecutors. And as he patiently passed through all this, and no tyranny could move him to apostatize, he was con- demned and put to death, and thus torn and de- voured by these ravening wolves, according to the flesh, but in no wise according to the Spirit. But even as this hero and soldier of Jesus Christ obe- diently followed Christ and his faithful followers, in the faith and the regeneration, so he, at the ap- pearing of the Lord, shall sit with them upon twelve thrones, judging the twelve tribes of Israel. Matt. 19:28. There he shall receive again, inglo- rious immortality, like unto the glorious body of our Lord Jesus .Christ, the members which he de- livered into bitter death, for the truth and the name of the Lord, and shall live with him for- ever. Philip. 3:21; 1 Thess. 4:17. 480 MARTYRS MIRROR. Peter Bruynen, who was offered up at Antwerp, A. D. 1551, confesses that he received Christian baptism upon his faith, by said Anthony van Assel- roye. JOHN KNEL OR BUCHNER, AND ANNA CANTIANA, A. D. 1550. In the year 1550, there were imprisoned in the city of London, in England, two pious witnesses of Jesus, a man by the name of John Knel or Buch- ner, and a woman named Anna Cantiana; who, among other things, believed and confessed with Menno Simon and all true believers, that the Son of God became man for our sakes, and that he did not receive his humanity from Mary or any other source, but that the eternal Word, or Son, became himself flesh or man. As the aforementioned could by no means be brought to apostatize, but would firmly adhere to the truth accepted, they, after suffering many torments, were condemned to death at said place. John Knel was burned the second of May, A. D 1550. Anna Cantiana was also burned to ashes the same year. According to the testimony of John Fox she was ever ready to render service to others especially to those who were in bonds and imprisonment, with whom she constantly was, to minister to them. And as these above mentioned martyrs suffered all this for the testimony of Jesus, and not on account of any crime, and steadfastly died for the truth, and were not ashamed of Christ and his word; in this life, before men, he shall also not be ashamed of them before his Father, but, out of grace, bestow upon them and all the blessed, the kingdom prepared for them from the beginning. Concerning this, see preface to the old Offerboeck of the year 161 6, letter J, other side. JACQUES DOSIE AT LEEUWAERDEN. At a certain time, which we have not been able precisely to ascertain, a lad named Jacques Dosie, was imprisoned at Leeuwaerden, in Friesland, for the truth of the holy Gospel. It is said that he was only about fifteen years of age; but the wonder- working God, by the holy Spirit, manifested his power through this little one, and perfected his praise out of the mouth of this young child. Mat- thew 21:16; Ps. 8:2. For, on a certain occasion, when the lord and lady of Friesland, with many nobles and ladies, were assembled at Leeuwaerden, they summoned Jacques before them, conversed with him, and examined him, whether he was con- taminated with any heresy. But the faithful God, according to his promise (Luke 21: 14; Matt. 10: 19; Mark 13:11; Luke 12:11), gave him a mouth and wisdom, which they could in no wise resist or quench. Thus it came, that after a few words the lord of Friesland went his way, because the people were waiting for him; but the lady of Friesland, moved to compassion, it seems, talked with him, asking him why he, who was still so young, was thus se- verely imprisoned and bound. Jacques answered: "This was done only because I believe in Christ, adhere to him alone, and will in no wise forsake him." The lady asked him: "Do you not belong to the people who rebaptize themselves, perpetrate so much evil in our country, make rebellion, run to- gether, and say that they are dispersed on account of the faith, and boast of being the church of God, although they are a wicked set, and cause great commotion among the people?" Jacques. "My lady, I do not know any rebellious people, nor am I one of their number; but we would much rather, according to the teachings of the Scriptures, assist also our enemies, satisfy them, if they hunger and thirst, with food and drink, and resist them in no wise with revenge or violence." Rom. 12:20,17; Matt. 5:39. Another said: "It would be seen, if you only had the power. ' ' Jacques replied: "O no my lady, believe; if it were permitted among us, to resist the evil with the carnal sword, know, that no seven men should have brought me here, and I should have kept out of your hands, for there would have been power to do it." Lady. "I know there are such sects, who are very wicked and kill the people, and also have their goods and wives in common. ' ' Jacques. "O no, my lady, we are quite unjustly charged with these wicked things, and occasion is thereby sought, to persecute us; but we must suf- fer and endure all this with patience." Matt. 5:11; Acts 21:38; 2 Tim. 2:3. Lady. ' ' Was it not your people, who with great dishonor took up arms against the government at Amsterdam and Muenster?" Jacques. "O no, my lady; for those people erred greatly; but we regard it as a doctrine of the devil, to seek to resist the authorities with the external sword and violence, and would much rather suffer persecution and death from them, together with everything that is inflicted upon us." Rom. 13:1; 1 Pet. 2:13; Tit. 3: 1. Lady. "Nevertheless, it is imputed to you, and they who make uproar do very wrong; however, I believe what you say concerning it." Jacques. "My lady, do we not read much of this character, how wicked men spoke evil of the apos- tles themselves, and the whole band of Christians, and, by many wicked things, sought to incite the authorities to vengeance against them, though it was all falsehood ? ' ' Acts 28:22; 24 : 5 ; Luke 2 : 34. Lady. ' ' Do you not believe that all are damned who are not baptized according to your way?" Jacqiies. ' ' O no, my lady, for judgment with re- gard to this belongs to God alone, who shall reward every one according to his works, as is clearly evi- dent in many places of the holy Scriptures. More- over, the water has not power to cleanse us from sin, as Peter says, but is merely a sign of all obe- dience." 1 Peter 3:21; Matt. 3:15. Lady. "When you are baptized, tell me, can you still sin ? " Jacques. "Yes, my lady, for this appears very clearly from the words of Paul; since we are still MARTYRS MIRROR. 481 clothed in a weak and sinful body, and sin in many things. Rom. 7:14,18; Gal. 5:17; Jas. 3:2. But we must constantly crucify and mortify it, and not practice or fulfill the works of the flesh; or the righteousness of God will condemn us to eternal death." Lady. ' ' Wherein do you still differ with the in- quisitor, let me hear once?" Jacques. " My lady, because I will in no wise ac- cept his doctrine, unless he first clearly prove to me that it accords in every respect with the word of God; otherwise he labors in vain; for my faith is founded on the pure word of God alone. As regards the practice of infant baptism, we contradict it with reason, since it is not a command of God Almighty, but much rather the invention of men, seeing in- fants have not the least knowledge or discernment of what is required or comprised in baptism. But Christ in his love for such innocent ones has prom- ised them the kingdom of God through grace, without requiring any of these conditions. Matthew 19:14; Mark 10:14; Matt. 18:3. My lady, I find that popery is infected with many other errors be- sides this; for they seek to make Christ come into the bread, or that the bread should become changed into his flesh and blood; which we in no wise be- lieve, but regard as an exceedingly gross error and absurdity. But we believe that Christ truly as- cended to heaven, and sits on the right hand of his Father. Mark 16:19; Luke 24:51; Acts 1:9. Thus we do not believe that their is any salvation in their flour, mass, purgatory, or any of their services for the dead, and all like human inventions, of which they have a great number, and all of which are no- where recognized in the holy Scriptures, but ex- cluded therefrom. Gal. 1:14; 1 Tim. 4:2. But, on the contrary, we call upon God and seek our salva- tion in him, and not in any creature, that we may not corrupt God's own glory, and give it to any of - his creatures. Jer. 13:16; Josh. 7:19. The provincial having come, he began to speak, and said: "Will you not believe in the sacrament, which Christ himself instituted ? ' ' Jacques. "My lord, Paul says that the bread is broken in remembrance of him, and that the cup of blessing is the communion of the blood of Christ." 1 Cor. 11:24; 10: 16. Thus he ended his words. Lady. "I consider this the worst thing in you, that you will not have the children baptized; for all Germany and every kingdom regards your doings as heresy. ' ' Jacques . ' ' My lady, it is indeed true that we are everywhere despised, and, like the apostolical band, evil spoken of in all the world; but do not think that such shall therefore perish at the last day." 1 Cor. 4 : 9; Matt. 5:11; 2 Pet. 2 : 2. Lady. "My dear child, behold, I pray thee, come over to our side, and repent, and you shall get out of this trouble, and I promise to procure your release. ' ' Jacques. ' ' My lady, I thank you very much for your affection and favor towards me; but I will not change my faith, to please mortal man; unless it be proven to me with the Scriptures, that I err; for I have given myself entirely to God, to be his 31 friend, and herein I hope to live and die. ' ' Galatians 1 : 10; Phil. 3:8; John 15:14. Lady. " My son, behold this multitude of men; I have compassion for you, and entreat you, repent of your baptism and do not remain so obstinate; if you, so young a child, should die for this cause, it would be a heavy cross for my heart; hence see that you are released, and may go home. ' ' Jacques. ' ' My lady, I can not see that there is any crime at all in my baptism, seeing I herein have not followed my own, but the holy institution of our Lord Jesus Christ; had I been able to find another, better way to the kingdom of God, it would not have happened; for I was inclined with my whole heart to seek the Lord my God." Isaiah 56:6. Lady. "Should they then all err, so many learned men that have been before you ; do you dare be so presumptuous as this ? ' ' Jacques. ' ' My lady, in Israel four hundred proph- ets were against the single Micaiah, who alone spoke the truth, and was kept imprisoned on bread and water; which King Ahab experienced in his dis- tress, but too late." 1 Kings 22 : 27; 2 Chronicles 18:5. The lady finally said : "I find many good things in you ; but your greatest error I consider to lie in your baptism , which does not seem to me to be of God." In this manner she had him brought before her many times; but as he, young in years, but old in the knowledge of Jesus Christ (Wis. 4:8; 1 Corin- thians 14:20), had built his foundation upon the rock Jesus Christ, he valiantly repelled all the subtle devices of Satan — whether consisting in many severe threats, or in fair promises of the kingdom of this world (Matt. 4:8) — with the sword of the Spirit, which is the word of God; and as nothing could move him to forsake Christ, he was condemned to death by the rulers of the darkness of this world (Eph. 6:12), and thus testified and confirmed the true faith of the truth with his death and blood, and, through grace, obtained the crown of everlasting glory. Concerning this, see a hymn in the Gulden Harp, beginning : Tot Leeuwaerden op eenen dagh . HANS VAN MONSTER, AND BARTEL, AND OLD JA- COB, PUT TO DEATH IN THE CASTLE OF BERCHEM, NEAR ANTWERP. As it has from the beginning been abundantly heard and seen, that the truth is envied and tram- pled upon by its enemies and haters, and that its pious confessors have had to suffer from them in manifold ways ; so, among many other examples, it was verified, at a certain time after Mary van Beckum and her sister had been offered up at Delden, in the case of a faithful brother named Hans van Monster, who lay imprisoned for the truth, in the castle of Berchem, near Antwerp. And since Jesus very earnestly teaches and recommends to us the visiting of the sick and imprisoned, in 482 MARTYRS MIRROR. TWO YOUNG GIRLS LED TO EXECUTION. their tribulation (Matt. 25:36; Heb. 13:3), a single man named Old Jacob, and another by the name of Bartel, moved by the spirit and brotherly love, went from Antwerp to Berchem, to comfort their brother, according to their ability, in his tribulation. When they arrived there, the enemies watched them, supposing that old Jacob was a teacher and elder; for at that time the blood-thirsty papists had put a reward of three hundred guilders upon teachers, to be given to any who should deliver them into the hands of the executioners; and as old Jacob was very eloquent, and could defend himself very ably with the word of God, they hoped to earn said money by him, in which, however, they failed, as Jacob was no teacher. Nevertheless, they kept them, and imprisoned them with their fellow-brother; and as they together were built upon the immovable rock Christ Jesus, they remained steadfast in all these tempests; and since no torment could induce them to depart from the truth, they were together put to death in the castle of Berchem, valiantly offering their lives for the truth, and are now wait- ing with all the saints of God, the blessed resur- rection unto eternal life . Rev. 6:11; 1 Thess. 4:16. In the beginning of the conversion of the before- mentioned Bartel, and another, named Gerrit, it occurred that these two young men were present when Mary van Beckum and her sister were offered up in the castle of Delden; and they testified that they heard Mary van Beckum declare publicly be- fore the people, when she was placed at the stake, to be burned: "You shall see this stake at which I am to be burned grow green, by which you may know that it is the truth for which we here suffer and die." These two young men, who heard this themselves, some time afterwards went of their own accord to the stake, and saw it flourish. Terrified thereby, they went together to Antwerp, to inquire for such people; and having come to an elder by the name of Hendrick van Aernem, and Jan Lub- berts of B. , they related the above to them. There- upon Hendrick van Aernem replied : "I would not dare repeat this after you. They said : ' ' Should we not tell what we. have heard and seen ourselves?" Thus they adhered to their assertion concerning what had occurred with regard to Mary van Beckum, and, accordingly, lent their ears to the truth, re- pented, became converted, and united with the church of God. Afterwards Gerrit went to Amster- dam, where he resided until his death; but Bartel lost his life for the truth, as has been heard. TWO YOUNG GIRLS, ABOUT A. D. t55°- About the year 1550, it happened in the bishop- ric of Bamberg, that two young girls espoused and received Christ by faith, were baptized upon their faith, according to the doctrine of Christ, and aris- ing from sin, sought to walk in newness of life with Christ. On this account the antichristians sought MARTYRS MIRROR. 488 to hinder them in this good resolution, and to quench their good intention as much as lay in their power. They therefore cast these two young lambs into prison, where they tortured them with great everity, and sought also with other unchristian means to cause them to apostatize ; but as they were firmly built upon Christ, they remained faith- ful and steadfast during the entire trial. Col. 2:7; Rev. 2 : 10. Hence, the authorities, who herein generally follow the advice of the false prophets, condemned them to death ; at which they were joy- ful and undaunted. When they were led out to execution, their persecutors, by way of reproach and mockery, placed wreaths of straw upon their heads ; whereupon one said to the other : ' ' Since the Lord Christ wore a crown of thorns for us, why should not we wear these crowns of straw in honor of him? the faithful God shall for this place a beau- tiful golden crown and glorious wreath upon our heads." Thus these two young branches armed themselves with patience, according to the example of their Captain Jesus, remained faithful unto death, died steadfastly, and obtained, through grace, the glorious crown with God in heaven. To these girls their adversaries accord the praise, that they died quite undauntedly and steadfastly, and that they had the true foundation and ground of the Christian faith in their Redeemer Christ Jesus, whom they openly confessed, and called upon in their distress, wherein they steadfastly died with a firm hope; so that doubts were entertained among their adversaries, as to whether they themselves were not in greater error before God, than these young girls, though they were Anabaptists. He that wishes may read, with regard to this account, Johannes Manlius, printed at Frankfort, A. D. 1550. A LAD OF FIFTEEN YEARS, A. D. 1550. At the same time a lad of fifteen years was put to death, suffering it with great steadfastness, at Leeuwaerden; whose faith is compared to that of the aforementioned two young girls put to death at Bamberg. See Ondergang, page 11 30, col. 1. OF A DECREE FOR THE INTRODUCTION OF THE INQUISITION, A. D. 1550. It appears that at this time the bitterness of the Romish clergy increased and broke forth more and more, against those who sought to follow the evan- gelical doctrine of Jesus Christ; so that they pre- vailed upon the Emperor, through decrees, to revive the inquisition over the consciences of the inhabit- ants of the Netherlands, which for a time had seem- ingly abated, and to indroduce it with greater rigor than before ; which was accordingly done in the manner prescribed, which caused great dissatis- faction and sorrow to the common people of said countries. In regard to this, a certain author writes thus: "Though many severe decrees had been pub- lished before at different times, for the oppression of the evangelical believers, whereby many thou- sands were miserably put to death for the faith, in the Netherlands; yet the hatred and ill-will of the people increased to an unwonted degree, in the year 1550, in consequence of the decree in regard to the inquisition, issued by Emperor Charles V., at Brus- sels, on the 29th of April; for thereby it was de- clared, that it was the intention, from that time forth publicly to introduce the spiritual inquisition, but to have the cruel and bloody mandates nevertheless rigorously executed by the secular power." Chron. van den Ondergang, page 1129, col. 1, compared with Eman. de Met., lib. 1. Pieter Bor., lib. 1. Oorspronch der Nederlantsche Beroerten, old edi- tion, fol. 5, 6. Further Observation. — Though the writer says in the sequel, that some magistrates would not publish this decree concerning the inquisition, and that some, by humble petitions to the Emperor, obtained a mitigation; yet it had come so far, that actual means were secretly employed to carry out this pur- pose, through the inquisitors ; in consequence of which, the minds of the people became the more agitated and disaffected, so that many emigrated from the cities of Brabant, particularly from West Flanders. See the authors cited. REYER DIRCKS, A BOATMAN, BURNT AFTER DREAD- FUL TORTURE, FOR THE TESTIMONY OF JESUS CHRIST, AT AMSTERDAM, IN HOLLAND, IN THE YEAR 1550. At this time, also Reyer Dircks, a pious hero and valiant soldier, of Jesus Christ, though of small re- pute in the eyes of the world, who gained his liveli- hood with a little boat on the river Amstel, enlisted under the bloody banner of his Savior, and united with the cross-bearing church, contemptuously called Anabaptists. Having been with them about three years, he virtually experienced that the king- dom of heaven suffers violence, and that the violent take it by force; inasmuch as he could not enter the spacious halls of the blessed palace of God without pressing through the strait gate, so that his flesh, yea the whole body, remained on the posts, and this in the fire, as food for the birds and wild beasts. He was imprisoned at Amsterdam, in Holland, and, though he was most miserably tortured, he nevertheless refused to depart from his faith, and the promise which he had made to God in baptism. He was then condemned to death as a heretic, and very cruelly executed with flaming fire. The foregoing may be clearly seen from the fol- lowing sentence, which was read on the day of his death, in the court at Amsterdam, by the ecclesias- tical rulers. Sentence of Death of Ryer Dircks. Whereas Ryer Dircks, boatman, citizen of this city, did, about three years ago, embrace the doc- 484 MARTYRS MIRROR. trines, errors, sects, and heresies of the Anabaptists, and is holding pernicious views with regard to the sacraments of the holy church, contrary to the holy Christian faith, the ordinances of the holy church, and the written laws and decrees of his Imperial Majesty, our gracious lord, and, moreover, persists in his errors and heresies, notwithstanding the in- struction given him in the true faith ; therefore, my lords of the court, having heard the demand made by my Lord the Bailiff, in the name of his Imperial Majesty, concerning the aforementioned Ryer Dircks, as also his confession, and having duly con- sidered the circumstances ol the case, condemn said Ryer Dircks, pursuant to the aforesaid decrees, to be executed with fire by the executioner; and, fur- thermore, declare his property confiscated for the benefit of his Imperial Majesty, as Count of Holland, without derogation and prejudice to the privileges of this city. Thus pronounced, and committed to the execu- tioner for execution, this sixteenth day of August, A. D. 1550, in the presence of the Bailiff, all the burgomasters, and all the judges, with the exception of Jan Dunen. Ryer Dircks was examined by torture the ninth of July, A. D. 1550. Extracted from the book of criminal sentences, in the keeping of the secretary of the city of Am- sterdam. N. N. A SMITH AT KOMEN, A. D. 1551. In or about the year 1551, a smith was appre- hended for the divine truth, at Komen, in Flanders. He freely confessed his faith, and as he would not depart from it, he was sentenced to death in two ways, namely, if he recanted, he was to be executed with the sword ; otherwise to be burned alive. To this end, two-fold preparations were made; but see- ing the multitude, and fearing trouble, the authori- ties kept the brother in prison. Hence, some climbed to the top of the prison and broke through the roof, to see what was being done with the doomed man. At last, one knocked at the door of the prison, desiring to know whether the brother was alive or dead. Having been admitted, he imme- diately returned with blood on his hand, which he showed to the people, saying : ' ' He is dead ! He is dead!" The dead man was then brought out on a ladder, with his head lying between his legs, and the ladder placed upon the wall of the churchyard, where the priest made a long speech (a sermon probably), saying among other things, that he had renounced his heretical belief, and re-accepted the Roman church and her saving faith ; and ' ' holding now a good resolution," said he, "he was instantly executed, lest he might fall back into his old error." But it was firmly believed that the priest slandered the dead man, and this the more so, since after re- lating the sentence, he said that he obstinately adhered to his previous confession. Thus God con- strains the wicked, in the telling of their lies, them- selves, unawares, to reveal the truth of the matter. GILLIS AND ELIZABETH, A. D. 1551. On the 2 1 st of July, A. D. 1551, two pious Chris- tians, a brother by the name of Gillis, and a sister named Elizabeth, were sentenced to death as here- tics, pursuant to the imperial decree, at Ghent, in Flanders.. They were not led forth to death at the usual time, but at 1 o'clock in the afternoon. Hav- ing ascended the scaffold, they prayed to God. In the meantime, the executioner unlaced the gown ot Elizabeth, which, when she arose, fell down, so that she stood there in her shift and linen trousers, which the executioner, by way of mockery, had made her put on. Feeling greatly ashamed on this account, she immediately went to the stake, and then said : "I thank thee, O Lord, that I am worthy to suffer for thy name. I now stand at the touchstone, at which God's elect are tried. O Lord, strengthen me, and delay not." Gillis said : " Dear sister, be patient in your suffer- ing, and comfort yourself in God; he will not forsake you." ' ' O dear brother, ' ' said she, ' ' I will never depart from him." Gillis then cried: "O Lord, forgive them their sins, who inflict death upon me ; for as they do not know thee, they know not what they do." Finally they cried out : " O heavenly Father, into thy hands we commend our spirits." And thus, through fire, they died a blessed death well pleasing unto God. JORIS, WOUTER, GRIETGEN AND NAENTGEN, IN THE YEAR I55I. On account of the severe and great persecution which was carried on everywhere in the Netherlands, against the true Christians, lour pious believers, among others, named Joris, Wouter, Grietgen and Naentgen, fled, in the year 1551, from Lier in Bra- bant, to Ghent in Flanders. They had not resided long in the latter place when they were betrayed by a Judas, and brought prisoners from their houses to the castle of the count, where they joyfully thanked God, and sang praises to him, because they were counted worthy to suffer for his name. When as- sailed by the monks and other sophists, they freely confessed their faith, from which no subtiety could turn them; but they valiantly withstood, with the truth, the seducers who sought to murder their souls, and were then condemned to death by virtue of the imperial mandate, because they had aposta- tized from the Roman church, contemned infant baptism, and had been baptized upon faith. They were sentenced to be burned at the stake without being strangled. They thanked the lords, and Grietgen said : ' ' My lords, save three stakes ; we can all four die at one; for we are spiritually of one mind." Rom. 12: 16. They were joyful in the Lord, and thanked God greatly. Naentgen said: "This is the day for which I have longed so much." Eight monks then came, to torment, them; how- ever, they did not accept their advice, but Grietgen said : ' ' Take off your long robes and teach your- MARTYRS MIRROR. 485 selves, before you undertake to teach others." They were led to death like sheep to the slaughter, the monks accompanying them, to whom they said : "Stay back; let us in peace, for we know you well, and do not wish to hear you." Having ascended the scaffold, Joris said to the people: 'Be it known to you, that we do not die for theft, murder, or heresy." At this the monks became enraged, and contradicted it. They then fell upon their knees, prayed to God, and arose and kissed each other with the kiss of peace. But when they with glad countenances ad- dressed the people, the monks, to hinder them, went and stood before them ; but one of the people cried out : " You furious antichristians, stand back, and let them speak." Wouter said : ' ' Citizens of Ghent, we suffer not as heretics or Lutherans, who hold in one hand a beer-mug, and a testament in the other, thus dis- honoring the word of God, and dealing in drunken- ness; but we die for the genuine truth." The execu- tioner then hung each of them by a rope to a stake, but did not strangle them. They then strengthened each other, saying : ' ' Let us fight valiantly, for this is our last pain ; hereafter we shall rejoice with God in endless joy." Matt. 25:23. As they were hang- ing in pain, before the fire was kindled, Joris fell through the rope, and Wouter cried : "O brother, be of good cheer !" " O Lord !" exclaimed Joris, "in thee do I trust; strengthen my faith." Luke 17:5. The fire then commenced to burn, and they cried out : " O God Father, into thy hands we commend our spirits." Thus they offered up their sacrifice according to the will of the Lord, and their faith was tried like gold in the fire, and found and so accepted of God. steadfastly offering up soul and body to God, as a burnt sacrifice. CATHARINE BURNED AT THE STAKE, A. D. 1 55 1. Eight days after the sacrifice of the preceding persons, a woman named Catharine was also sen- tenced to the fire. While yet in prison, she was greatly tormented by the monks, in order to make her apostatize, but she said : " I stand so firmly to my faith that for it, to the honor of God, I will suf- fer myself to be burned at the stake. What would you do for your faith? not much, I think. Hence repent, before you be brought to shame. ' ' Having been sentenced to be burned alive, and on her way to death, she was saluted by a brother. When she arrived on the scaffold, her hands were untied at her request. She then knelt down, and prayed fervently to God for strength, which he also gave her ; for when she had arisen, and was tied to the stake, she boldly said: "I am. put to death for the truth's sake; whatever you are able to inflict upon me, I am freely ready to suffer." A seducer then came up, to comfort and strengthen her, as he said, but she replied : "Be still, I am tired of your tormenting ; forbear comforting me, and comfort yourself; for he whose name I suffer, shall now be my comfort. ' ' Thereupon, calling with a firm confidence upon God, she was burned alive in the sight of all men, BROTHER JOHN BAIR, of LICHTENFELS, A. D. 1551. In the year 1528, on the Wednesday after All- j saints-day, Brother John Bair of Lichtenfels, was J apprehended for the faith and the divine truth, and ! was confined for twenty-three years in a tower at i Bamberg, in Franconia, on account of his constancy, as is seen from the following letter, written by him from there to the elders of the church. It reads thus: "Dear brethren, I have received the writing tablets and the account of the doctrine and faith of our religion, as also six candles and pens: but most important, the Bible, I did not receive, as is written in the fore part of the tablets ; but it is : my request, that you will send it to me, if it can still be found ; for I would like to have it above all things; if it can be according to the will of God ; for I am sadly in want of it, and suffer great hunger and thirst for the word of the Lord these many long years. To God and his church I make this com- plaint; the days of my miserable imprisonment are twenty years, wanting eight weeks; the Wednesday after All-saints-day will be the anniversary. I John Bair of Lichtenfels, the most miserable of the miser- able, and the most forsaken of the forsaken, captive in Jesus Christ our Lord, again make the complaint to God and his angels, and to all his laborers and churches. Now, my most dearly beloved brethren and sisters in the Lord, pray to God for me, that he will deliver me from this peril and great distress, a distress which is unspeakable ; this God knows, and I poor man, and you know it with me. Adieu." Written at Bamberg, in a dark dungeon, in the year 1548. _ After this writing, he remained in prison three years longer, that is, twenty-three years in all ; when, -in the year 1551, he cheerfully fell asleep in the Lord, in his prison, and obtained the mar- tyr's crown. JEROME SEGERS, WITH HIS WIFE LIJSKEN DIRCKS, AND BIG HENRY, A. D. 1551. In the year of our Lord 1551, Jerome Segers, with his wife Lijsken Dircks, and Big Henry fell into the hands of the tyrants, for the testimony of Jesus, at Antwerp in Brabant. They suffered many severe torments and sharp examinations, but, through the grace of God, endured them all. And as they, through faith, were so firmly bound to their Captain Christ Jesus, that nothing could induce them to apostatize, they brought Jerome Segers and Big Henry to the slaughter, on the second day of Sep- tember, A. D. 1 55 1. Both, each at a stake, surren- dered their bodies in great steadfastness to God as a well pleasing sacrifice. Lijsken Dircks, the wife of Jerome Segers, who was pregnant, was (after her delivery) thrust into a bag^early in the morning, between three and four o'clock, and murderously 486 MARTYRS MIRROR. thrown into the Scheldt and drowned, before people were up. Nevertheless; there were some that saw it, who testified to her firm and steadfast faith unto death. They now rest together under the altar. Read the following beautiful letters written by them, which attest their strong faith, firm hope and ardent love to God and his holy truth. A LETTER FROM JEROME SEGERS, WRITTEN IN THE PRISON AT ANTWERP, TO HIS WIFE LIJSKEN, WHO WAS ALSO IMPRISONED THERE, A. D. 1551. Always fear God. In narrow prison walls I lay, well guarded and confined ; Because for Christ I testified, sore troubles I did find ; But it cometh from the Lord, Who to me doth strength afford. Grace, peace, joy, gladness, consolation, a firm faith, and good assurance, together with an ardent love to God, I wish to you, my most beloved wife, Lijsken Dircks, whom I wedded before God and his holy church , and thus took to wife, according to the command of the Lord; may consolation, glad- ness and joy be increased and multiplied to you my dear wife. I earnestly pray the Lord, that he will comfort you, and remove from you that which is too griev- ous. I well know, my chosen lamb, that you are in great sorrow on my account ; but lay aside all sorrow, and look to Jesus the Captain and Finisher of our faith, and let us henceforth walk in all righteousness and holiness, as children of peace, and let us make good use of the time of grace, and consider what great mercy the Lord has shown us. O my dear wife, remember how faithful a God we serve; he will not let us be confounded. Remember how faithfully he led the children of Israel with an outstretched arm, from Pharoah's house of bondage, and out of Egypt, through the Red Sea, and remember how they had to prepare themselves, before they could go out, and how they did eat the paschal lamb with unleavened bread. They had to eat the paschal lamb standing, and the unleavened bread which they had, they bound up in their clothes, and began to go out to the wilderness. And the angel of the Lord went before them, by day in a pillar of cloud, and by night in a pillar of fire, and thus he gave them light. But when they were closely pressed by Pharaoh and his host, the people began to murmur against Moses; for they had not firm confidence in the Lord, that he would lead them out. But the Lord told Moses, what he would do, and how he would show his . power on Pharaoh and his host; and he commanded Moses, to take the rod and smite the sea; and when Moses smote the sea, it dried up, and the waters were divided, and stood like walls to the right and to the left, so that they went through the sea on dry ground. Pharaoh followed with his host, and was drowned, with all his lords and people; but Israel passed through unharmed, and praised and thanked God, that he had delivered them from Pharaoh's house of bondage. But they were not yet in the promised land; they came into the dreadful wilder- ness, where there was no bread. The bread which they had brought from Egypt, was but a small quantity; it was the unleavened dough which they had bound up in their clothes, when they left Egypt. Then they were troubled, because they had nothing to eat; but the Lord fed them with bread from heaven. So also, my most beloved wife, we have not gained all, when we have confessed the truth, sep- arated ourselves from the world, and renounced all lusts and desires; but we must also fight against the enemies, that is, we must here contend against em- perors and potentates, and the princes of this world. We must suffer in this world; for Paul has said that all that will live godly in Christ Jesus shall suffer persecution. 1 Tim. 3:12. We must overcome the world, sin, death and the devil, not with external swords or spears, but with the sword of the Spirit, which is the word of God, and with the shield of faith, wherewith we shall be able to ward off all sharp and fiery darts of satan, and with the helmet of salvation on our head, and with the breastplate of righteousness, and our feet shod with the prepa- ration of the gospel. If we are thus strengthened with these weapons, we shall get through the wil- derness with Israel, and overcome and withstand all our enemies: they shall be confounded, who fight against the truth. 2 Tim. 3:8. Now, when the children of Israel were out of the wilderness — the dreadful and horrible wilderness, where the serpents spewed fire, — after they had been wandering forty years through it, had passed through so many dan- gers, and taken so many cities and countries on this side of Jordan; they nevertheless were not yet in possession of the promised land, for they had not yet crossed the Jordan; however, the Lord showed Moses the promised land from afar. O my dear wife, I have also seen the promised land from afar; I hope soon to come into the beautiful city of which John writes; which is greatly adorned; her founda- tions are twelve precious stones, and her walls and streets are of pure and clear gold; and the city has twelve gates, each gate of one pearl; and there is no night there, for the Lord her God lightens her. Rev. 21. And the Lord told Moses, that he should not lead the people into the promised land; but Joshua brought them into it, and the Lord led them over Jordan dry-shod, and commanded them to keep his commandments and laws, and he should drive out their enemies from before them. But when they transgressed his commandments and laws, the Lord delivered them into the hands of their enemies, so that they were defeated by them . After they had passed over Jordan, they still did not have the promised land, which flowed with milk and honey; but they had to take it by sheer force, destroy all their enemies, and burn the cities with fire. So must also we take the promised land by force; for Christ says that the kingdom of heaven suffers violence. Not until now have I known what it is to contend; no one knows it better than he who has tried it, such is the subtlety with which they come to seduce us. Know, that I received your letter through my mother. I read it with tears. I thank you, that you MARTYRS MIRROR. 487 so affectionately comfort me thereby, and I rejoiced when I heard that you are so well contented. Let me inform you, my chosen and beloved wife Lijsken, that I have been before the margrave. He had with him two Dominicans, two judges, and the clerk of the criminal oourt. He asked me whether I had changed my mind yet, and added that he had prevailed upon these two good men or lords, to try and win my soul, if I would repent. I replied that I would not forsake my faith, since it was the truth. They then asked me what my faith was, I said to the monks: "Ask the Margrave, I have confessed my faith to him; ask him." They tormented me much, but I would not tell them any- thing. They asked whence I knew that it was the truth — whether God had spoken orally with me. When they could get nothing else out of me, my confession was read, namely, that I had no regard for the sacrament. I said: "No, it is nothing more than a god of bread." The priests were angry, be- cause I thus despised their god. They all wished to talk with me. I said : " I will not hear you, nor talk with you ; but let my brother come here to me, and I will talk with you, and confess our faith." They then asked me whether I was not strong enough in my faith, since I appealed to my brother. I replied : " Yea, my faith is strong enough ; but that you may not pervert our words. ' ' They then said : ' ' We shall not pervert your words. ' ' I said : "I know you and your roguery well." The Margrave said : "It shall be granted to you." I understood him to say, that he should bring a Bible with him. The priests said that when the children are bap- tized, they then have faith. I laughed at it, and said : "Why then do you not go into Turkey, and baptize the Turks ; if thereby men become believers, as you say, they would all become believers." They replied : ' ' Though the Turks should be baptized, they would still remain Turks. ' ' They importuned me greatly, to apostatize, and become a child of the Roman church. And the Mar- grave and the judges felt such unrighteous compas- sion for me, that they said : "If your life should be spared, and you should repent and become a good child of the Roman church, I should have good hopes of you ; for you have been brought to this in your youth and innocency. I well know by whom (he meant Jelis of Aix-la-Chapelle) ; and because you descended from such good parents, and your mother is almost dead with grief." I replied : "Though the door should stand open, and you should say: Go, only say: I am sorry; I should not go ; for I well know that I hold the truth. ' ' The Margrave then said : "I shall cause you to be burnt alive, if you will not hear." I laughed again, and said: "All that you inflict upon me for my faith, I will willingly suffer." He said: "His wife is the greatest heretic in the city. ' ' I cannot thank the Lord enough for all the great strength and power which he gives me in this dis- tress. I perceive now, that the Lord is with us ; for he helps us so faithfully out of all distress (Psalm 91 115); he is such a faithful Captain, he gives his servants such courage and strengthens them, that they are not afraid (Job 5 : 22); they neither fear nor tremble, because of the great love which they have to their heavenly Father: for Paul says: "Who shall separate us from the love of God ? shall trib- ulation, or distress, or persecution, or famine, or nakedness, or peril or sword ? As it is written, For thy sake we are killed all the day long ; we are ac- counted as sheep for the slaughter. Nay, in all these things we are more than conquerors through him that loved us. For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord ■' ' Rom. 8 : 35 — 39. Therefore, my most beloved wife Lijsken, redeem the time; be patient in tribulation, continue instant in prayer, and look constantly to the beautiful promises that are promised us everywhere, if we persevere unto the end. And let us guard well the treasure; for we have this treasure in earthen vessels (2 Cor. 4 : 7), and cannot conceal it ; it breaks out everywhere; i<*is far too precious to be hid. We rejoice greatly in this treasure, which treasure is our faith, hope, and love ; and these will not leave us destitute, even though they put us singly into dark dungeons, separated from one another. The treas- ure is of such a nature that it will not be hid ; one calls to the other, and so pours out his treasure, that it may be seen. We are so cheerful, eternal praise and thanks be to the Lord ! we call, we sing with each other, we have such joy in comforting and strengthening each other ; the Lord gives us such strength and power, that we cannot thank him suf- ficiently for the great grace which he shows us. Mai. 3:16. "For which cause we faint not; but though our outward man perish, yet the inward man is renewed day by day. For our light afflic- tion, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory; while we look not at the things which are seen, but at the things which are not seen." 2 Cor. 4 : 16 — 18. Hence, my dear wife, cease not to serve the Lord thy God with the whole heart, and to follow his footsteps ; " For we know that, if our earthly house of this tabernacle were dissolved, we have a building of God, a house not made with hands, eternal in the heavens. For in this we groan, earnestly desiring to be clothed upon with our house which is from heaven not for that we would be unclothed, but clothed upon for whilst we are at home in the body, we are absent from the Lord." Mark 12 : 30; 1 Pet. 2:21; 2 Cor- 5 : 1, 2, 4, 6. Therefore, my dear wife, give diligence that you pass the time of your sojourning here in fear and trembling (1 Pet. 1 : 17) ; not with such fear and trem- bling as that we should fear the world, and tremble before it, because they rage so against us ; but we are to fear and tremble before the Lord, so that we shall keep his commandments and statutes, and thus pass the time of our sojouring here in the fear 488 MARTYRS MIRROR. of the Lord, and receive the end of our faith, even the salvation of our souls ; then shall we rejoice for- ever with the Lord, and go to meet him in the res- urrection of the dead. Is. 51 : 1 1 ; Philip. 3:11. There- fore do not fear the world ; for the very hairs of your head are all numbered ; they have no power, except it be given them from above. Matt. 10:30; John 19:11. And Christ says : Be not afraid of them that kill the body; but fear him, who after he has killed the body has power to cast the soul into hell ; there shall be weeping and gnashing of teeth, and their worm shall not die, and they shall have no rest day nor night. Luke 13:28; Is. 66:24; Rev. 14:11. May the Almighty, eternal and strong God so strengthen and comfort you with his blessed word, that you will remain faithful unto the end, and you shall also come under the altar to all the dear chil- dren of God, where all tears shall be wiped from our eyes. Rev. 2:10; 6:9; 21:4. There all tribulation will have an end, and there shall our vile body be glorified, and be like unto the image of his glory. Philip. 3:21. Then shall our weeping be turned into laughter, and our sorrow into joy (John 16:20); then shall we, who for a little while have been de- spised and rejected, yea, persecuted and dispersed, and put to death with great ignominy, pain and reproach, for the testimony of Jesus Christ, triumph forever, and live eternally with the Lord. We shall be clothed with white robes, as John testifies in his Revelation concerning the souls of them that were slain for the word of God, and for the testimony which they held. And they lay under the altar, and they cried with a loud voice, saying, " How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth ? And white robes were given unto every one of them ; and it was .said unto them, that they should rest yet for a little season, until their fellow servants also and their brethren, that should be killed as they were, should be fulfilled. " Rev. 7:9; 20:4; 6:9 — 11. O what a glorious people shall we be, when we shall be with that great multitude of which Esdras writes, and John in his Revelation, says: "I beheld, and, lo, a great multitude, which no man could number, of all nations, and kindreds, and people, and tongues, stood before the throne, and before the Lamb, clothed with white robes, and palms in their hands; and cried with a loud voice, saying, Salvation to our God which sitteth upon the throne, and unto the Lamb. These are they which came out of great tribulation, and have washed their robes and made them white in the blood of the Lamb. Therefore are they before the throne of God, and serve him day and night in his temple: and he that sitteth on the throne shall dwell among them. They shall hunger no more, neither thirst any more, neither shall the sun light on them, nor any heat. For the Lamb which is in the midst of the throne shall feed them, and shall lead them unto living fountains of waters : and God shall wipe away all tears from their eyes." Rev. 7 : 9, 10, 14 — 17. Esdras also declares of the same multitude: "that they stood upon mount Sion, and were clothed in white, and that in the midst of them stood one taller than all the rest, who gave palms into the hands of every one, and set crowns upon every one of their heads." 2 Esdras 2:42,43,46. And John says: "I saw as it were a sea of glass mingled with fire; and them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God. And they sing the song of Moses, the servant of God, and the song of the Lamb." Rev. 15:2,3. Behold, my dear wife, what glorious promises we everywhere find, which God will give to all his dear and true children who here faithfully adhere to him, who have ended their lives to the praise of the Lord, and washed their robes, and made them white in the blood of the Lamb. 1 Cor. 2 : 9. O my dearly beloved wife, I cannot thank the Lord enough for all his great goodness shown to me; he gives me such strength and power that I cannot express it. O, now I experience that the Lord is a faithful helper in time of need; he does not forsake those that trust in him, for he that trusts in the Lord shall not be confounded. Isaiah 45:17; Rom. 9:33. He will keep us as the apple of his eye; he will deliver us from all the power of the devil, and the tyranny of this world; yea, he will keep us, that we shall not go into hell, if we remain faithful to him unto the end ; for Christ says : ' ' He that shall endure unto the end, the same shall be saved. Matt. 24:13. O my dearly beloved wife, continue laithful to the Lord unto death; for the crown is not at the begin- ning, nor in the middle, but at the end. If you con- tinue faithful to the Lord, he will not forsake you ; he will give you the crown of eternal life, and lead you into his kingdom. Jas. 1:12. He will crown you with glory and honor; and will wipe away all tears from your eyes. Dear Lijsken, if he will wipe away all tears, tears must here first be shed. Matt. 5 : 4. He will heal us from our sufferings; hence we must first suffer in this world. Yea, we must fight and contend against ferocious lions, dragons, and bears (Ps. 91:13), yea, against the wicked and perverse generations of vi- pers (Matt. 3:7) and serpent rulers, and against the subtle serpents of this world, and the wicked seed of Cain ; for Paul says that we wrestle not against flesh and blood, but against the rulers of darkness, and the principalities and powers of this world, yea, against the spirits that work in the air, which is the old serpent and Satan (Rev. 20:2), who, as Peter says, walks about as a roaring lion, seeking whom he may devour. 1 Pet. 5:8.. Therefore defend your- self "diligently, with prayer and supplication to the Lord, and hold fast to the doctrine of Jesus Christ our Savior, that you may receive the end of your faith, even the salvation of your soul. Fight with Paul the good fight. Herewith I commend you, my dearly beloved wife and sister, to the Almighty, eternal and strong God, and to the word of his rich grace, that you may be able to stand against all the gates of hell. Amen, MARTYRS MIRROR. 489 A LETTER FROM JEROME SEGERS TO THE BRETH- REN AND SISTERS. The eternal joy, peace and grace of God the Fa- ther; and the unfathomable mercy, favor, and love of the Son, our Lord Jesus Christ, who has been sent through grace, by God the Father, to the sal- vation of all those that are born again with him, through his imperishable word or gospel, and do his will ; and the deep and unspeakable consolation, power, strength, and communion of the Holy Ghost, who is sent by both from heaven, to the everlasting consolation, joy, and gladness of all true, penitent and obedient children of God, who have amended their life, and thus have risen with Christ, through his gospel, into newness of life. May this only God strengthen you all in his eternal truth, and uphold you with the mighty word of his grace in all right- eousness, holiness and truth unto the end, and keep your understanding, and your hearts and minds in Christ Jesus. To him be praise, honor, glory, might, power, and strength forever and ever. Amen. My dearly beloved and chosen brethren and sisters, and all lovers of the unfeigned and eternal truth, I wish you the true, penitent faith, which works by love, and avails before God, and a pure, chaste and holy conversation and walk in the fear of God, and an ardent love to God our heavenly Father, and your neighbor, and to his eternal, clear and unchangeable truth. And I pray the Lord for you day and night without ceasing, that he will open the eyes of your understanding, and enlighten your hearts, with knowledge, that you may know that it is the truth, and that he will strengthen you with his divine word, and confirm you in the faith, that you may walk in this truth, in all humility and meekness, being a light to all men, and may con- tinue steadfast unto the end. I also pray the Lord, that he will keep you from all ravening wolves, that have gone out from us, and will yet rise up among you, who will not spare the flock, and from all false, heretical and satanic teachers, who rise up under the name of Christ, and come forth in a semblance of holiness, as though they were sent by Christ, while they have proceeded from and are sent by the devil. Acts 20:29; 2 Cor. 11:15. Therefore, my dear brethren, be vigilant, watch and pray; for it is very necessary; and remember after my departure, that I warned you from prison against false prophets. Thus, with the help of God, I have briefly written to you, and with Peter ex- horted you, well knowing that shortly I must put off my mortal clothing and sleep with my brethren and sisters in Christ. Though you are yourselves taught and strengthened in this present truth, I nevertheless deem it profitable to admonish you yet a little more, if haply thereby some one may be bet- tered, edified and strengthened, the name of the Lord be praised and thanked, and I be remembered, how I have been an example unto you in that which the Lord gave me, and have walked among you in all humility. Tit. 2:7. Hence I admonish you now, my dearly beloved brethren and sisters in the Lord, and beseech you with Paul, by the mercies of God, that you present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service. And be not conformed to this evil, wicked and perverse world, but be ye transformed by the renewing of your mind, that you may prove what is that good, and acceptable, and perfect will of God. Rom. 12:1,2; Eph. 5:17. O my dear brethren, I earnestly beseech you, that you will all amend your lives, and forsake the world and its lusts, and will look to the life of Christ, how he walked before us; for John says: "He that would boast of Christ ought himself also so to walk, even as he walked." 1 John 2:6. Behold, my dear friends, it is not enough that we are baptized in the name of Christ, that we are called brethren or sisters of Christ, and bear the name of Christians. O no, all this cannot save; for John says: "Little children, let no man deceive you: he that doeth righteousness is righteous. He that committeth sin is of the devil. In this the children of God are manifest, and the children of the devil. ' ' John 3:7,8, 10. And Christ says: "Ye are my friends, if ye do whatsoever I command you." John 15: 14. Again : " If a man love me, he will keep my words and commandments; and he that hath my commandments and keepeth them, he it is that lov- eth me." John 14:23,21. For John says: "He that saith he loveth God, and keepeth not his com- mandments, is a liar, and the truth is not in him." 1 John 2 : 4. And you know that a liar has no part in the kingdom of God. Rev. 21:8. Therefore, be not Christians with the mouth, nor with the tongue, but in deed and in truth. 1 John 3:18. For it is utterly in vain to bear the name of Christ, so long as we are not conformed to him in word, work and thought; for Paul says: "Whom he did foreknow, he also did predestinate to be conformed to the im- age of his Son, that he might be the first-born among many brethren." Rom. 8:29. If he then has called and predestinated you, use diligence that you be- come conformed to him, so that you may be found true Christians in deed when you come into the tribulation in which we now are; for though we are in it now, to-morrow you may also be in it. Therefore watch and pray; for you know neither the day nor the hour; and be diligent to please the Lord; for we must all appear before the judgment seat of Christ; that every one may receive the things done in his body, according to that he hath done, whether it be good or bad . 1 Thess. 4:1; 2 Cor. 5:10. Now, as the Lord is to be feared, I counsel and humbly beseech you, to conform your life to the gospel. For, to bear the name of a Christian, and to be called a brother, avails nothing; but the ful- filling of the commandments of God alone; for I have seen many among us who boast of being Christians, who love Christ with the tongue, but with the deed forsake him (Tit. 1 : 16), which is greatly to be deplored ; for they are like counterfeit money, which from the outside seems to be good gold; but, when brought to the touch-stone, or to the fire, it is nothing but copper within. Thus they walk among the pious, as though they were true Christians; but when the Lord begins to try them 490 MARTYRS MIRROR. in tribulation, it is seen that all is built upon the sand, and that they love their belly more than Christ, as appears now in the case of those that are in bonds with us; for so long they allowed them- selves to be called pious brethren, but now they talk differently. Matt. 13:21; 7:26; Rom. 16:18. Therefore, my dearly beloved brethren and sisters in the Lord, all who desire to offer up an acceptable sacrifice to the Lord, take us for an example (Jas. 5: 10) and be followers of us, and be no longer so slothful or lukewarm in love; so that, when you are also imprisoned, you will not sorrow because you did not lead a better life; for with this the devil tempts us night and day. Hence I warn you, out of broth- erly love, to take heed to yourselves while you have time; for Paul says: "The grace of God that bring- eth salvation hath appeared to all men, teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world, looking for that blessed hope, and the glorious appearing of the great God and our Savior Jesus Christ; who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works." Tit. 2:11-14; Eph. 5:2. Behold, my dear friends, such a people Christ has chosen, who are not vain or light-minded, but who, by patient continuance in well-doing, seek for eternal life; hereunto he has called and chosen us, that we should be holy and without blame before him in love; for such a holy church he has chosen, which has not spot or wrinkle, but that should walk holily and unblamably before him in love. Rom. 2:7; Eph. 1:4; 5:27. Therefore be holy in all your con- versation; since it is written: "Ye shall be holy, for lam holy." Lev. 11:45. O see my dear brethren, it is time for you to take heed; for the axe is now laid at the root of the trees ; every tree which bring- eth not forth good fruit shall be hewn down, and cast into the fire. Matt. 3: 10. "For not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he thatdoeth the will of my Father which is in heaven." Matt. 7:21. For, being dead unto sin, and purified by the knowledge of the truth, you must not be empty, lest the devil take with him the seven spirits and return into you, and the last state be worse than the first." Rom. 6:11; Matt. 12:45. ' ' Let not sin reign therefore in your mortal body, that ye should obey it in the lusts thereof. Neither yield ye your members as instruments of unright- eousness unto sin ; but yield yourselves unto God, as those that are alive from the dead, and your mem- bers as instruments of righteousness unto God;" and ' 'pray that your flight be not in the winter, neither on the Sabbath day;" and be not found in darkness, dear brethren, lest that "day should overtake you as a thief." Rom. 6:12, 13; Matt. 24:20; 1 Thess. •5:4. For if ye do so, ye shall be children of light and of the day; for they are not the children of God, who boast of the faith, but do not fulfill it with the works, for Christ says: "If ye know these things, happy are ye if ye do them." John 13:17. For he that knows it, and does it not, is likened unto a fool; and the servant that knows the will of his lord, and does it not, shall be beaten with many stripes. Matt. 7:26; Luke 12:47. But those who believe with the heart, and do as they believe, are the true children of God, and shall also be accounted believ- ers in the kingdom of heaven. Hence I counsel you, and beseech you with Peter, that, giving all diligence you add to your faith, virtue; and to virtue, knowl- edge; and to knowledge, temperance; and to tem- perance, patience ; and to patience, godliness ; and to godliness, brotherly kindness, and to brotherly kind- ness, charity. For if these things be in you, and abound, they make you that ye shall neither be bar- ren nor unfruitful in the knowledge of our Lord Je- sus Christ; but an entrance shall be ministered unto you abundantly into everlasting life. But he that lacketh these things is blind, and cannot see afar off, and hath forgotten that he was purged from his old sins. 2 Pet. 1:5 — 8, n, 9. Therefore, purify your souls in obeying the truth, in true, unfeigned love of the brethren, and love one another with a pure heart fervently : being born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth forever. 1 Pet. 1 : 22, 23. Gird up the loins of your mind, be sober and place all your hope in God; have fervent love among yourselves, and be of one mind; mind not high things, but condescend to men of low estate; let no corrupt communication proceed out of your mouth nor spend your time in vain conversation, which in- creases only unto more ungodliness; but speak that which is good to the use of edifying that it may minister grace unto the hearers: let your speech be always with grace, seasoned with salt (Col. 4:6); for Peter says: '"If any man speak, let him speak as the oracles of God;" (1 Pet. 4:11) that you may be an example unto all men ; for Christ says : " Ye are the salt of the earth; but if the salt have lost his savor, it is thenceforth good for nothing, but to be cast out, and to be trodden under foot of men Neither do men light a candle, and put it under a bushel, but on a candlestick, and it giveth light unto all that are in the house." "Ye are the light of the world." Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven." Matt. 5:13, 15, 14, 16. And Peter says: Have your conversation honest among the Gentiles ; that, whereas they speak evil of you, as of evil doers, they may be ashamed that falsely accuse your good conversation in the fear of God. 1 Pet. 2:12, 3:16. He further says : " He that will love life, and see good days, let him refrain his tongue from evil, and his lips that they speak no guile : let him eschew evil, and do good; let him seek peace and ensue it. For the eyes of the Lord are over the righteous, and his ears are open unto their prayers: but the face of the Lord is against them that do evil." 1 Pet. 3: 10 — 12. Hence, take good heed, that the angry face of the Lord do not look down upon you; for in the last day the ungodly shall exclaim; "O ye hills and mountains, fall upon us, and cover us, that we may not see the angry face of him that sit- teth on the throne." Hos. 10:8; Rev. 6:16. And Christ says: ' ' Except your righteousness shall ex- ceed the righteousnes of the . scribes and Phari- MARTYRS MIRROR. 491 sees, ye shall in no case enter into the kingdom of heaven." Matt. 5:20. Again, except ye be con- verted, and become as little children, ye shall not enter into the kingdom of heaven." Matt. 18:3. See, my dear brethren and sisters, if you are not thus humble, give diligence that you become so; for Christ's words are no lies; he says: "Many will say to me in that day, Lord, Lord, have we not eaten and drunk in thy presence? and in thy name have cast out devils? But then will I profess unto them, I j never knew you: depart from me, ye that work in- quity." Matt. 7:22,23; Luke 13:26. And Paul says: He that lives after the flesh, shall die. Rom. 8:13. O friends, there is a great number of you, that are like unto asses and mules, which are so ; lazy that they have to be urged on with blows and kicks. O this is not walking according to love. Lift up the hands that hang down, and the feeble knees; you have slept long enough, for Paul says: "Awake thou that sleepest, and arise from the dead, and ! Christ shall give thee light!" Heb. i2:i2;Eph. 5:14. ' "If ye then be risen with Christ, seek those things things which are above, where Christ sitteth on the right hand of God. Set your affections on things above, not on things on the earth." Col. 3:1, 2. O, my dear brothers and sisters in the Lord, be followers of God, as chosen children; and walk in love, as he also hath loved us and hath given him- self an offering and sacrifice to God for a sweet- smelling savor. But fornication, and all unclean- ness, or covetousness, let it not be once named among you, as becometh saints; neither filthiness, nor foolish talking, nor jesting, which are not con- venient, but rather giving of thanks. For this ye know, that no whoremonger, nor unclean person, nor covetous man, who is an idolater, hath any in- heritance in the kingdom of Christ and of God. Be ye not therefore partakers with them. For ye were sometime darkness, but now are ye light in the Lord: walk as children of light; for the fruit of the Spirit I is in all goodness and righteousness and truth. And have no fellowship with the unfruitful works of | darkness, but rather reprove them. Ephesians .5:1 — 5, 7 — 9, 11. I therefore admonish you, as! fellow helpers, for the Lord says: I have heard thee in a time accepted, and in a day of salvation have 1 succored thee: behold, now is the accepted time; ! behold, now is the day of salvation. Let us give no offense in anything, that the ministry be not blamed; but in all things approve ourselves as the ministers of God, in much patience, in afflictions, in necessi- ties, in distresses, in stripes, in imprisonments, in tumults, in nakedness, in perils, under the sword ; by pureness, by knowledge, by long suffering, by kindness, by the Holy Ghost, by love unfeigned, by the word of truth, by the power of God, by honor and dishonor, by evil report and good report, as de-.; ceivers, and yet true; as unknown, and yet well; known; as dying and, behold, we live; as chastened and not killed; as poor, yet making many rich; as having nothing, and yet possessing all things. 2 Cor. 6: 1 — 10; 11; 26, 27. My dear friends, my mouth is open unto you, out of brotherly love, and I humbly beseech you, ' let this mind be in you, which was also in Christ Je- 1 sus, showing such love with the deed among your- selves; for this is the message that ye heard from the beginning, that ye should love one another; for he that loveth not, abideth in death. But whoso hath this world's good, and seeth his brother have need, and shutteth up his bowels ot compassion from him , how dwelleth the love of God in him? My dear brethren and sisters in the Lord, let us no longer love in tongue, but in deed and in truth. 2 Corin- thians 6: 11; Philip. 2:5; 1 John 3:11, 14, 17, 18; 4:8. Always remember the poor, and let each give ac- cording to his ability, with joy; for God loveth a cheerful giver, and Paul says: "He that sheweth mercy, let him do it with cheerfulness." Tobit 4:7; 2 Cor. 9:6; Rom. 12:8. For, consider once, whether, if you were as fervent in love, as you have been in the world, you would not as easily know to find two or three stivers to give to the poor, as you found them for drinking or gambling purposes? Not my dear friends, that I would burden or oppress you, only that each show his love herein, according to his weak ability; for you cannot take your posses- sions with you. You may take me for an example; for they have taken everything, yea, all the money we had, and asked us yet whether we did not have more. It is therefore far better, that you help the poor with it, than that the lord* have it, and if you are willing to give your life for your brother, how much more ought you to assist him with your temporal goods ! that it be as it is written : ' ' They that gathered much had nothing over, and they that gathered little had no lack." 1 John 3:16; Jas. 2:16; Ex. 16: 18: And see to it also, that all be done hon- estly, that it be as a matter of bounty, and not as of covetousness, and that the offering be acceptable unto the Lord. For the administration of this ser- vice not only supplieth the want of the saints, but aboundeth also in many thanksgivings to God. 2 Cor. 9:5, 12. Hence give diligence, to show your love herein, that the Lord may be glorified and thanked thereby, and that you may approve your- selves in all things as ministers of God. 1 Pet. 4: 11. Read what Paul says to the Corinthians; he will teach you how to conduct yourselves herein; and I humbly beseech you, that when you have read it, you will also act according to it; for it is necessary. Furthermore, I beseech all of you young married people, that you live together in all humility, sim- plicity and harmony. Young wives, submit your- selves unto your husbands, in the fear of God : and you, young men, love your wives as your own selves; support and bear them with all humility and kindness, and affectionately admonish and instruct them with the word of the Lord ; for you know neither the day nor the hour when the Lord shall separate you. 1 Pet. 3: 1 ;■ Eph. 5: 22: Matt. 25.- 13. Take me and my wife for an example, — how soon the Lord separated us, to his glory. Hence, live together in all humility, so long as the Lord per- mits you to be together: for your time is short here, seeing the Lord delights to have his chosen with him. Job 14:1. And furthermore, I beseech you, 492 MARTYRS MIRROR. my dear brethren, that you also give diligence to get usury (Matt. 25:27); for I trust in the Lord, that through seeing and hearing this, many shall yet turn to the truth, and I will also do my best with those who come here to see me. And gather the poor, scattered flock, for which I am greatly concerned; for they scarcely know where to go or dwell, and are in greater distress than we here. Acts 8: 1 — 4. But be of good cheer, my dear breth- ren and sisters in the Lord; though we enjoy more freedom than you, be patient in your persecution ; you shall not have gone over the cities of Israel, till the Lord shall deliver you. Matt. 10 : 23. Be diligent, therefore, in assembling together, and in comforting and admonishing one another with the word of the Lord, that love may not wax cold among you. Matt. 24:12. Thus, admonish and instruct one another in the love of God: and I beseech you, not to forget us in your prayers, and now and then to write a letter to my wife, to comfort her, since she will be con- fined a long time yet. I would further tell you, that I am in great joy, and cannot sufficiently praise and thank my Lord day and night, for his great love shown us, in that he has made both of us worthy to suffer for his name; and for the power and strength he shows in us, and for his promises given us; for this is the hour for which I so long prayed the Lord, not considering myself good enough, that I should be worthy to suffer for his name. There- fore I am so rejoiced, because my hour is come, that I shall be delivered from this flesh. Thus strengthen yourselves in the love of God, looking for the mercy of our Lord Jesus Christ unto eternal life. Now unto him that is able to keep you from falling, and to present you faultless before the presence of his glory with exceeding joy, to the only wise God our Savior, be glory and majesty, dominion and power, both now and ever. Amen. Greet one another with a holy kiss of peace. Jude 21, 24, 25; 1 Cor. 16:20. Let all the friends hear this letter; for I have written to you out of brotherly love, and am sorry that I can write to you no more. I commend you all to the Lord. Salute G. S. H. D. in the Lord— whom I sincerely love, — and also all brethren and sisters in the Lord. Receive this brief admonition in good part (Heb. 13:22); for my spirit impelled me to admonish you a little. Written in prison, by me, Jerome Segers. A LETTER FROM JEROME SEGERS, WRITTEN TO HIS WIFE LIJSKEN DIRCKS. The grace and mercy of God the Father, the loving kindness and love of the Son, and the com- munion and peace of the Holy Ghost, who is sent us by the Father, through the name of the Lord Jesus Christ, for the consolation and joy of all true and faithful children of God, and by whom we are impelled, taught and led ; the same keep your hearts, understanding and mind in Christ Jesus, to the praise and glory of the Father, to the salvation of your afflicted soul, and to the edification of all brethren and sisters that fear and love the Lord; to this only wise God, be glory, honor, power and strength, for ever and ever. Amen. I wish to you, my dear wife, a true, genuine, godly love, a true, unfeigned, penitent faith, which works by love, a firm hope and confidence in God, and a firm steadfastness in your faith towards God the Father, and the Lord Jesus Christ. To him I commend you, and to the word of his grace; and since I cannot converse orally with you, my dear wife Lijsken, I have, with the help of God, written to you a little from the word of the Lord; for though we are absent from each other in the flesh, yet are we present in the Spirit; for I remember you day and night in my prayers, beseeching the Lord to strengthen you with his Spirit of truth, since I well know that you will have much conflict yet, before you will be released; and I also know that you will be greatly tempted by the cunning foxes and raven- ing wolves, yea, which are much more lions and dragons; yea, a generation of vipers, who will not spare your soul, but destroy, devour and murder it. Hence Paul says: "Beware lest any man spoil you through false philosophy and the sleight of men, whereby they lie in wait to deceive. ' ' Col. 2:8; Eph. 4: 14. Yea, Christ himself has warned us in this respect, saying that in the latter days many false prophets, and many false Christs, shall arise, insomuch that, if it were possible, they should de- ceive the very elect; but this is impossible: for the Lord preserves them with his strong arm, so that the gates of hell cannot harm them. Matt. 24 : 24; 16:18. Yea, Paul says: "That in the latter times some shall depart from the faith, giving heed to se- ducing spirits, and doctrines of devils ; forbidding to marry, and commanding to abstain from meats, which God hath created." 1 Tim. 4:1,3. And: Let no man deceive you with vain words: for be- cause of these things cometh the wrath of God upon the children of disobedience. Eph. 5:6. Christ has also warned us of the doctrine of the Pharisees; yea, of those who come in sheep's clothing; for inwardly they are ravening wolves. Ye shall know them by their fruits. Matt. 16:6; 7:15, 16. Even as Paul says : Marvel not, that the ministers of antichrist will transform themselves into ministers of God; since Satan himself can transform himself into an angel of light; for they come in a feigned holiness, and will speak lies. 2 Cor. 11 : 14, 15. Therefore see, my most beloved lamb, how faith- fully Christ and his apostles have warned uS of the false and subtle serpent, that we should not suffer ourselves to be deceived by the old serpent, which is the devil and Satan, who seeks nothing but to bring our souls into everlasting damnation; even as Peter says that he walks about us as a roaring lion, seeking whom he may devour; him resist with a firm faith. Rev. 12:9; 1 Peter 5:8. Therefore I beseech you, my dear wife, from the bottom of my heart, since we are so faithfully warned of the false prophets, who have nothing but the doctrine of devils, and seek nothing but to ruin and devour souls: therefore I beseech you once more, not to hearken to them, and to have nothing to do with them; for Paul says: "Have no fellowship with the MARTYRS MIRROR. 493 unfruitful works of darkness, but rather reprove them." Eph. 5:11. Yea, John says that he that has not the doctrine of Christ, has not God. 2 John 9. And Paul says: "Though an angel from heaven preach any other Gospel unto you than that which I have preached unto you, let him be ac- cursed." Gal. 1.8. If they then have not God, and have nothing but a false, heretical, accursed and devilish . doctrine, how can they teach us anything good? Therefore Christ and his apostles have so faithfully warned us, that we should not suffer our- selves to be deceived by the cunning foxes, and subtle philosophy and craftiness ; for there shall never any other foundation be laid, than that is laid, namely Christ, upon whom you have founded and built; and no other Gospel may be preached, than that which is preached, in which you believe, and for the testimony of which you are also in bonds. Hence, I beseech you, my dear wife Lijsken, by the mercies of God, constantly to have the word of the Lord before your eyes, and not to suffer your- self to be moved from your faith, by the sleight of men, whereby they lie in wait to deceive you; for I know that you will suffer much temptation yet. Therefore, my most beloved, look not unto men; for cursed is the man, says the prophet, that trusteth in man; yea, the fear of man bringeth a snare, says the wise man. Jer. 17:5; Prov. 29:25. And re- gard not the torture of flesh and blood; for this is the heat of the sun, yea, the storms by which the work of the Lord is tried. Matt. 13:6; 7:25. Hence confess Christ now, and he shall confess us before his heavenly Father; for he will try the third part with fire, as gold in the furnace, and all that remains shall be found pure gold. Matt. 10:32; Zech. 13:9; 1 Peter 1:7. You have partly passed through the trial, and have remained steadfast in it, eternal glory, praise, and honor to the Lord, and may the gracious Lord strengthen you, that as you have commenced, you may be found pure gold before God and all his church. Thus, my most beloved, continue steadfast in the doctrine of Christ; for now is the day of which Christ spoke, that we should be brought before lords and princes, for a testimony to his name, and that we should be rejected by all men ; but he that shall endure unto the end, the same shall be saved. Matt. 10:18; 24:13. And Christ says: "If they have persecuted me, they will also persecute you; and the time cometh, that whosoever killeth you will think that he doeth God service. But these things have I told you, that when the time shah come, ye may remember that I told you of them. And these things will they do unto you, because they have not known the Father nor me." John 15:20; 16:2, 4, 3. Behold, my dear wife, thus Christ has warned us how they should deal with us. Therefore, my dear, fear not, neither despond, though you now are confined with Daniel in the den of lions; trust in the Lord, and he will preserve you, .that they shall not destroy you; he will also deliver you from their teeth, that they shall not tear you. Forsake him not and he will not forsake you; for he says: He that despiseth you, despiseth me; he that persecuteth you, persecuteth me; he that toucheth you, toucheth the apple of mine eye. Luke 10: 16; Acts 26: 14: Zech. 2:8. If they then do not persecute us, but the Lord, fight valiantly, as a pious soldier of Christ, and con- tend for his glory. And even as he fought unto death, so by the grace of God do also you; for Paul says, if a man strive for masteries, yet is he not crowned, except he strive lawfully. 2 Tim. 2 : 5. Therefore, my dear, put on the whole armor of God, and be not ashamed to confess his word be- fore men, but always remember the words of Christ: "Whosoever shall confess me before men, him will 1 confess also before my Father which is in heaven; but whosoever shall be ashamed of me and of my words, of him also shall I be ashamed before my heavenly Father. For whosoever shall seek to save his life shall lose it ; but whosoever loses his life for the sake of the Gospel, shall find it. But he that loveth aught more than me, cannot be my disciple; yea, no man, having put his hand to the plow, and looking back, is fit for the kingdom of God. And Paul says : It is a faithful saying : For if we be dead with him, we shall also live with him; but if we deny him, he also will deny us. Eph. 6:11; Matt. 10:32; Mark 8 : 38 ; Matthew 16 : 25; 10:37; Luke 9: 62; 2 Tim. 2.: 11, 12. Hence, my most beloved, do not forsake the Lord; for we are nothing but dust and ashes, yea, nothing but mortal flesh, which must die in Sis- honor, but is raised in glory. Gen. 18: 27; 1 Corin- thians 15:43. Be patient, therefore, in tribulation; for it is the true way, which leads to life eternal, which all the saints of God, the prophets and apos- tles, yea, Christ himself went, all having to drink of this cup. Therefore look not to death, but through death, lest another come before you, and take your crown. Hence, my most beloved, be long-suffering in your tribulation, and patient in suffering, and wait for your deliverance, even as the husbandman waits for his fruits; for blessed is the man that endureth temptation: for when he is tried, he shall receive the crown of life, which the Lord hath promised to them that love him. James 1 : 12. For Christ says: "Blessed are they which are persecuted for righteousness' sake: for theirs is the kingdom of heaven." Matfc 5:10. Behold, we count them happy which endure, says James. Jas. 5: 11. Christ also suffered for us, leaving us an example, that we should follow his steps: foras- much then as Christ hath suffered, arm yourself likewise with the same mind. 1 Peter 2: 21; 4:1. With this agree the words of John, who says that Christ laid down his life for us, and that we ought also to lay down our lives for the brethren. 1 John 3:16. Hence, be not discouraged, chosen and beloved, at their threatening; but praise and glorify the Lord in this matter; for Christ says: "Blessed are ye, when men shall revile you, and persecute you, for my name's sake. Rejoice, and be exceeding glad; for great is your reward from my Father which is in heaven." Matt. 5: 11, 12. My dear, this is not said that we should be sad, but that we should rejoice that we are worthy to suffer for his name. Paul says : Ye have not received the spirit of bondage 494 MARTYRS MIRROR. again to fear; but the spirit of adoption, whereby we cry, Abba, Father. The spirit itself beareth witness with our spirit, that we are the children of God; if so be that we suffer with him, that we may be also glori- fied together; for the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us; for eye hath not seen, nor heart known, neither mouth confessed, but God alone, what shall be revealed to those that love him, and keep his word. Rom. 8:15 — 18; 1 Cor. 2:9. And Paul says that it is not enough for you to believe in him, but also to suffer for his name. Philip. 1 : 29. Hence, my most beloved, be a willing bride, and prepare for the conflict; for he will not suffer you to be tempted above that you are able; but will with the temptation also make a way for you to escape. 1 Cor. 10:13. For though a mother forget her child, yet will I not forget thee, says the Lord. Is. 49: 15. He will preserve you as the apple of his eye. Zech. 2:8. Therefore, fear not men, who perish like grass (Is. 51: 12); but valiantly journey with Joshua and Caleb to the promised land; wait with Noah for the day of the Lord ; for Christ says : My sheep hear my voice, and they follow me; but the voice of strangers they hear not; and no man shall pluck them out of his hand, since it is impossi- ble, that the elect of God should be deceived; as Paufsays : Who shall separate us from the love of God ? Nay, no torments of this world ; "for we know that all things work together for good to them that love God ; for our light affliction, which is but for a moment, worketh for us a far more exceeding weight of glory." John 10 : 27 ; Rom. 8:35, 28 ; 2 Cor. 4:17. Since it is the will of the Lord, I hope that this your trial will also be for your good; for the Lord has appointed your time, which we cannot pass. Hence, fear not, for God is your captain ; he is your strength; he is your guide (2 Esdr. 16 176); forsake him not; he will not forsake you; trust in him, and you shall riot be ashamed (Ps. 31:1), be faithful unto death, the crown of life is prepared for you. Rev. 2:10. I desire willingly to offer up my body to the praise of God, yea, not only my body, but if every member, yea, every hair were a body, I would, through the power of God, offer them all up to the praise of the Lord, in order to obtain his promises; for what manner of love the father hath bestowed upon us, that we should be called the sons of God; therefore the world knoweth us not, because it knew him not. "Beloved, now are we the sons of God, and we know that, when he shall appear, we shall be like him." John 3:1, 2. Yea, Peter says that we shall be partakers of his divine nature; yea, we shall be where Christ himself will be, and shall with him judge all nations; yea, we shall follow the lamb whithersoever he goeth; yea, we shall sing the new song on mount Sion, and we know assuredly that, if our earthly house of this tabernacle were dissolved, we have a building of God, eternal in the heavens. 2 Peter 1:4; John 12:26; Matt. 19:28; Rev. 14:4; 2 Esdr. 2:42; 2 Cor. 5:1. Who would exalt this corrupt, de- caying flesh, which is nothing but a heap of" earth, over these beautiful promises ! O see, what beauti- ful promises Christ has given his own, who remain steadfast unto the end; for there is no other way to eternal life, than this way; for all righteous souls, from the beginning, have had to suffer, and thus gain possession of the Kingdom of God. Gen. 4 : 8. Hence, my most beloved wife, since there is no other way, be a willing bride, prepared to receive your bridegroom; and you shall then be crowned with praise and honor. Thus, my most beloved, I have written a few things, with which you may somewhat strengthen yourself through the word of the Lord; for Christ says : The world shall rejoice, and ye shall be sor- rowful; but be of kind cheer; I have overcome the world; and your sorrow shall be turned into joy, and your joy no man taketh from you; for he that worketh in us is stronger than he that is in the world. John 16: 20. And John says that our iaith is the victory that overcometh the world. 1 John 5 : 4. Always remember Lot's wife (Gen. 19:26), and the man of God who was slain by the lion, because he had eaten bread contrary to God's command, being deceived by the false prophet. 1 Kings 13: 1. Thus you also, suffer yourself in no wise to be deceived by false prophets; but fight with the prophet David against Goliath, and you shall devour him like bread; for the kingdom of heaven suffereth violence, and the violent who remain steadfast take it by force; for Joshua and Caleb took the promised land by force, and those that were not steadfast, could not enter into it. Hence, be not dismayed, though you are tried here for a little season; for it is his will. Therefore, receive willingly from his hand whatever he sends you ; for Paul says : ' ' We know that all things work together for good to them that love God." Rom. 8:28. For Christ means to show his wonderful power and strength in you, against the dragons and the generation of vipers, yea, against the ravening wolves, who daily resist Christ, and fight against you to destroy you. But be bold and trust in Christ; he will not forsake you; for he is your strength. He cares for you (1 Peter 5:7); he is your Protector, by whom you shall overcome all your adversaries ; for he shall feed you with the bread of life, yea, with the bread of understanding, and give you the water of wisdom to drink, and shall comfort you in all your tribulation, and impress into your heart a firm and steadfast faith, which they shall not be able to resist. Sir. 15:3. For he who has begun this good work in you, will, through his grace and power, also carry out and finish it, to his praise, to the salvation of your soul, and to the edification of all them that fear the Lord- Philip- pians 1:6. To this God, who can deliver you from all tribulation, and preserve you from all the snares of the devil, and from all false doctrine, be praise, honor, power and strength, for ever and ever. Amen. See, my dear wife, as I can not help you with my weeping, or with my blood, I have written a few things; to comfort you, and for a memorial or a tes- tament, that you may remember me by it, how I walked before you; for I hope to seal this letter with my blood, namely, that it is nothing but the pure truth, for which I desire to lay down my life, to the MARTYRS MIRROR. 495 praise of the Lord and the edification of all that fear him. I pray the Lord that he will let you follow me as I through his grace hope to go before you; and I trust in the Lord that he will let you follow me thus, and have confidence in you, that you will follow me thus steadfastly, through the grace of the Lord; and I pray the Lord, that he will let the fruit grow up to his praise, that it may also be found worthy to suffer for his name. Thus I have commended the fruit to the Lord, who is more able to preserve you and it, than I am. And that the Lord will preserve you, I do not doubt. I hope that my blood will be the seal of this letter. Thus I commend you to the Lord, and to the word of his grace, that he will keep you in all right- eousness, holiness and truth ; and though we must separate here, I know, and firmly trust in the Lord, that we shall be together in life eternal; hence, I will freely bring my offering. O that I might suffer for you; I should gladly offer my flesh for you. I am sorry that I can write to you no more. I herewith commend you to the Lord. Be not solicitous about the child ; for my friends will take good care of it, yea, the Lord will care for it. Hendrick of Deventer salutes you much in the Lord, whom he entreats day and night for you, that you may continue steadfast unto the end. ANOTHER LETTER FROM JEROME SEGERS TO HIS WIFE. Grace, peace, heartfelt joy, through the knowl- edge of Jesus Christ, be with you, my dear wife Lijsken in the Lord. I wish you, my dear wife Lijsken, an ardent love to God, and a joyful mind to Christ Jesus. Know, that I remember you day and night in my prayers, supplicating and sighing to God for you; for I am very sorrowful on your accouut, because you have to be imprisoned so long; and I would fain wish, had it been the will of the Lord, that you had been released ; but now the Lord has willed it otherwise, because he means to try you, and to reveal his power and strength in you, against all those who resist the truth. Hence, I can do nothing against the will of the Lord, lest I tempt him; but I will much rather praise and thank him, that he has made us both worthy to suffer for his name; for thereto are all his chosen lambs elected; for he has redeemed them from among men, as first fruits unto God. Rev. 14:4. Furthermore, my most beloved, I have greatly rejoiced until this hour, praising and thanking the Lord for having fitted us for this purpose; but when I heard from you, that your sorrow was greater than your lips could express, it caused me to weep many tears, and grieves my heart; for it is a great affliction. And I understood that it is because you often told me to depart from Assuerus, which I did not do; this has cost me many a tear, and I am very sorry; yet I can do nothing against the will of the Lord (Rom. 9 : 19), and had it been his will, he would have provided a deliverance for us; but he has appointed our bounds, which we can not pass. Job 14 : 5; Tob. 13:2. Thus, we cannot escape from the Lord ; hence let us not be grieved at his work, but much rather, as Christ says, let us rejoice and be exceedingly glad, for great is our reward in heaven ; and as Peter says, we ought to praise and glorify God on this behalf. Matt. 5:12; 1 Peter 4:16. O my dear, this is not said that we should sorrow. Be patient, therefore, in your tribulation and suffering ; for Paul says that all things work to- gether for good to them that love God; hence, I have confidence in the Lord, that it will also be for your good, that you have to be imprisoned so long. Therefore receive willingly at his hand whatever he sends you; for he suffers no one to be tempted above that he is able. Hence, be a partaker of the suffer- ings of Christ; for all that are without chastisement, are bastards, and not sons. Heb. 12:8. And James says : Blessed is the man that endureth temptation : for when he is tried, he shall receive the crown of life, which the Lord has promised to them that love him. James 1:12. Be therefore a follower of Christ, patiently and joyfully take up your cross, and follow him with gladness, since he has suffered so much for our sal- vation; hence let us also suffer for his praise. Since our hour has now come, let us joyfully strive for the crown of life, which is prepared for us. Therefore I pray you, my love, that you will not sorrow any longer ; for the Lord will preserve you as the apple of his eye; yea, though a mother forget her child, yet shall I not forget thee, says the Lord, yea, my sheep hear my voice, says the Lord, and they follow me, and no man shall pluck them out of my hand. Therefore, my most beloved, be con- tent, and trust in the Lord; he will not forsake you. Moreover,' I learned partly from my sister, that you also grieved because you were not more patient with me. See, my dear lamb, you have not been obstinate towards me, and we have not lived together otherwise than we were in duty bound to live; why then will you grieve. Be content; Christ will not lay it to your charge, for he will not remem- ber our sins. I thank the Lord, that you have lived so humbly with me as you did. Gladly would I be imprisoned for you for a whole year, on bread and water, yea, and then die, a tenfold death, if you could be released. O that I could help you with my tears and with my blood, how willingly should I suffer for you; but my suffering can avail you noth- ing. Hence, be contented; I will pray the Lord still more for you. I have written this letter in tears, because I heard that your grief is so very great. I pray you, that you will write to me how you are. Herewith I commend you to the Lord. A LETTER FROM LIJSKEN, JEROME S WIFE, WHICH SHE WROTE TO HIM IN PRISON AT ANTWERP, A. D. 1 55 1. Grace and peace be to both of us from God the Father, and the love of the Son, and the communion of the Holy Ghost be with us, to the strengthening, consolation, joy, and salvation of our souls. My beloved husband in the Lord, know that at first the time seemed very long to me, because I 496 MARTYRS MIRROR. was not used to imprisonment, and heard nothing but temptations to depart from the Lord. They said : Why do you trouble yourself with the Script- ures ; attend to your sewing. It seems that you would follow the apostles; where are the signs which you do? They spake with different tongues, after they had received the Holy Ghost. Mark 16:17; Acts 2 : 4. And they said : Where is your lan- guage which you received through the Holy Ghost? But it is sufficient for us, that we have believed through their word, as John tells us, where Christ says : Neither pray I for these alone, but for them also which shall believe on me through their word. John 17:20. Herewith I commend you to the Lord; the grace of God be with us always. Thanks be to God the Father, who had and showed such love to us, that he gave his dear Son for us; may he give us such love, joy, wisdom, and such a steadfast mind, through Christ, and through the power of the Holy Spirit, that we may prevail against all ravenous beasts, dragons, serpents, and all the gates of hell, which are now using great subtlety to seize, deceive, destroy, and seduce our souls. Well may we therefore humbly pray the Lord without ceasing, day and night ; for the de- vourer walks about us, seeking whom he may devour ; for we are not ignorant of his designs. But though they are very crafty, yet the Lord's hand is not shortened, in them that love him, and do his will ; for the eyes of the Lord are upon those that love him, and his ears are open unto their cry; but the face of the Lord is against them that do evil. Is. 59: 1; Ps. 34: 15, 16. Hence, let every one take good heed, that the face of the Lord be not against him; for the soul that sinneth, it s'hall die, unless he repent before the Lord come. But we are not assured of the time when the Lord will come; for he shall come as a thief in the night. 1 Thessa- lonians 5 : 2. Hence, we may well pray the Lord for one another, that our flight be not on the Sabbath-day, when we are idle, nor in the winter, when we have no fruit on our trees, for every tree which bringeth forth not good fruit shall be hewn down, and cast into the fire; but every tree that beareth good fruit, he shall purge, that it may bring forth fruit abundantly. Matthew 24 : 20; 3 : 10; John 15:2. The mouth of the Lord also tells us : "If any man sin willfully there remaineth no more sacrifice for sins, but a certain fearful looking for of judgment and fiery indignation, which shall devour the adversaries. The law of Moses was so strict, that he who transgressed it had to die without mercy under two or three witnesses ; of how much sorer punishment shall he be thought worthy, who hath trodden under foot the Son of God?" Heb. 10: 26—29. The Holy Ghost also de- clares: " If we be dead with him, we shall also live with him ; if we suffer we shall also reign with him : if we deny him, he also will deny us : if we believe not, yet he abideth faithful : he cannot deny him- self. 2 Tim. 2:11 — 13. Seeing we are compassed about with so great a cloud of witnesses, let us lay aside every weight, and the sin which doth so easily beset us, and let us run with patience the race that is set before us, looking unto Jesus the author and finisher of our faith; who for the joy that was set before him endured the cross, despising the shame; who threatened not, when he suffered for our sins unto the salvation of our souls. Hebrews 12: 1, 2 ; 1 Peter 2:23. Thus we also, my most be- loved in the Lord, to his praise, and to the consola- tion of all dear friends. I wish to us both the cruci- fied Savior for an everlasting joy and strength. I trust to the Lord, who alone is wise, and who has given his wisdom only to the simple, the innocent and outcasts of this world, that he will comfort us till our travail is over. Rev. 12:5. My dear husband in the Lord, whom I married before God and his church, and with whom they say I have lived in adultery, because I was not mar- ried in Baal ; but the Lord says : Rejoice, when all men shall speak evil of you, for my name's sake : rejoice, and be exceeding glad ; for great is your reward in heaven. Matt. 5:11, 12. Know, that I have wept much, because you were grieved on my account, having heard that I said that I had often spoken to you about moving away from Assuerus, and that you did not do it ; be con- tent concerning this, my most beloved in the Lord; if it had not so been the will of the Lord, it would not have happened ; the Lord's will must be done, for the salvation of both our souls, for he will not suffer us to be tempted above that we are able. Be of good cheer therefore, my most beloved in the Lord, and rejoice in him as before, praising and thanking him for having chosen us to be imprisoned so long for his name, having been found worthy thereto; he knows for what end he .has ordered it so. Though the children of Israel were a long time in the wilderness, yet, had they been obedient to the voice of the Lord, they would have entered the promised land with Joshua and Caleb. Thus also we are here in the wilderness, among these ravening beasts, which daily spread out their nets, to catch us (Ps. 35:8); but the Lord, who is so strong, does not forsake his own, who trust in him; he pre- serves them from all evil, yea, as the apple of his eye ; hence let us be content in him, joyfully and patiently take up our cross, and wait with a firm confidence for the promises which he has given us, not doubting them, for he is faithful that prom- ised; that we may be crowned on mount Sion, and adorned with palms, and may follow the Lamb. I pray you, my beloved in the Lord, be of good cheer in him, together with all dear friends, and pray to the Lord in my behalf. Amen. A LETTER FROM JEROME SEGERS TO HIS WIFE. Grace and peace be with you from God the Fa- ther, and the mercy and love of the Son, and the power and communion of the Holy Ghost strengthen your faith, heart, mind and understanding in Christ Jesus. Amen. This I wish to my beloved wife, whom I before God and his holy church espoused as my own wife. Even as Abraham took Sarah, Isaac, Rebecca, and Tobias, the daughter of his uncle to wife; so did I take you to wife, according to the word and command of God, and not as this wicked, MARTYRS MIRROR. 497 blind world. For this reason I praise and thank the Lord night and day, that he spared us so long, till we became acquainted in part with each other, and had attained unto the knowledge of the truth; on which account they say that we lived in adultery, because we were not married like this idolatrous generation, in an idolatrous, carnal, vain, proud, and gluttonous manner, which is nothing but an abomination in the eyes of God. On this account they slander us, as they did Christ. Matt. 12:24. And though they may tell you to attend to your sewing, this does not prevent us; for Christ has called us all, and commanded us to search the Scriptures, since they testify of him; and Christ also said that Magdalene had chosen the better part, because she searched the Scriptures. Matt. 11:28; John 5:39; Luke 10:42. Moreover, my most be- loved, though they ask you where your signs and tongues are, this must not hinder you; for the be- lievers whom Peter and John baptized did not speak with tongues, but it was enough for them, that they believed in Christ. Acts 2:38. And also Stephen, who was full of the Holy Ghost, did not speak with tongues; nor did any of the bishops or teachers who were with Paul, perform signs, and speak with tongues; yet they taught the word of God blame- lessly. And Paul says that the Holy Ghost dis- tributes his gifts in the church; one has the gift of healing; another of prophecy; another of speaking with tongues; another the working of miracles; an- other the gift of exhortation; another of showing mercy; another of firm faith ; and all these worketh the Holy Spirit, through whom they mutually assist each other to their own edification, and thus grow into a holy temple; and let every man abide in the same calling wherein he was called. 1 Cor. 12:7; Eph. 4:16; 2:21; 1 Cor. 7:20. Moreover, it is enough for us, that Christ prayed not only for his disciples, but also for those who should believe on him through their word. John 17.- 20. Behold, my beloved wife in the Lord, how gladly the ravening wolves would murder the souls of the simple, with their lies and subtlety, whereby they lie in wait to deceive, in order to bring your soul into eternal death. Hence, beware of them, and hearken not unto them, since they are very crafty; but do as Christ says: My sheep hear my voice; they hear not the voice of strangers; hence no man shall pluck them out of his hand. See, my beloved, how Christ has warned us of this time; let us there- fore look well before us, lest the subtle serpent de- ceive us. And know, that I have also been before the lords once, when I called to you, and that I then spoke in such a manner, that they let me in peace; though the others were arraigned twice after this, yet I was left unmolested. Once I also had a discussion with the priests in regard to the calling,* in which I so reproved them with the word of the Lord, that they became so angry that they struck on the table with their fists, and did not know what to say; for they said that Peter was a pope, and that St. Andrew read the first mass. I replied that they could not prove it in truth, and told them they * Calling or sending of ministers. 32 were seducing spirits, and held the doctrine of devils. Then they went away. Moreover, know, my beloved wife in the Lord, I am sorry that you wept; for, when I heard that you grieved, I prayed the more fervently to the Lord, day and night, for you, and know assuredly, that he will preserve you as the apple of his eye. I con- stantly praise the Lord, that he has made us both worthy to suffer for his name, for which cause I greatly rejoice. When I read your letter, and learned how it was with you, and that you wished the crucified Christ to me, for a salutation, my heart and my spirit leaped up for joy in my body; so that I could not finish reading the letter, but had to bow my knees before the Lord (Eph. .3: 14), and praise and thank him for his strength, consolation and joy, although I was afflicted on account of our brethren and you, because you have to be impris- oned there so long. I have committed you, together with the fruit, into the hands of the Lord, being confident beyond a doubt, that he will give you the same joy which he gives to me, and keep you unto the end. I experience such joy and gladness in his promises, that I never think on these torments, but only on the great promises which he has given to those who remain steadfast unto the end. I have such gladness, consolation and joy as I never had, yea, such joy, that I cannot utter or describe it, yea, that I did not believe that a person could have such joy in prison; for day or night I can scarcely sleep for joy, nor sufficiently thank and praise the Lord; for it seems as though I had not been here a day yet. Sir. 43:30. O that I might break my heart into pieces, and give it to you and our brethren ! O that I could help them with my blood; I should so gladly suffer for them ! O my beloved in the Lord, I now experience how mightily, strongly and fatherly he preserves those who trust in him, and seek nothing but his glory; yea, what strength, consolation and joy he gives them ; and how ignominiously he permits them to fall, who trust in men, and forsake and deny him; so that they get a torturing conscience, a sorrowful heart, and dreadful horror, yea, look for nothing but eternal damnation -and the pain of fire, and expect to hear the terrible words : Depart from me, ye cursed, into everlasting fire; for the face of the Lord is against them that do evil. Matt. 25:41; Ps. 34: 16. Behold, therefore, my beloved wife in the Lord, let us look unto Jesus the Finisher, how he went before us into death, for our salvation; for, behold, the crown of life is prepared for us ; we shall sit with him upon his throne; we shall be clothed in white robes. Herewith I commend you unto the crucified Christ for consolation and joy ; that he will keep you, satisfy you with his divine word, feed you with the bread of life and of understanding, and give you to drink the water of wisdom and the un- adulterated milk, from the fountain of life. May he keep your soul unto salvation. Amen. A LETTER FROM LIJSKEN, JEROME' S WIFE. The grace, peace, joy and love left by Christ to his disciples be unto you. I earnestly beseech him, 498 MARTYRS MIRROR. that he will give us such love and such a steadfast mind, that we may be found fit to receive the beau- tiful promises which he has given to us, if we con- tinue steadfast unto the end. To this Christ be praise and honor forever and ever. Amen. I cannot thank or praise the Lord sufficiently for the great grace, the unfathomable mercy, and great love which he has shown us, that we should be his sons and daughters, if we overcome, even as he overcame. 2 Cor. 6:18; Rev. 3:21. O, well may we say that true faith, which works by love, and which will bring us to glory, if we suffer with him is actuated by things not seen. Gal. 5:6; Romans 8:17; Heb. 1 1 : 1 . Let us consider, dear friends in the Lord, what great love worldly men have to- wards one another. There are some in prison, I have heard say, who rejoiced when about to go to the rack, because they should then be nearer those whom they loved, tnough they could not come to- gether in person. Hearken, my beloved brethren and sisters in the Lord, if the world has such love, what love, then, ought we to have, who expect such glorious promises ! I also have before me the beau- tiful example of a bride, how she adorns herself, to please her bridegroom of this world. O, how ought we then to adorn ourselves, to please our bridegroom ! O that we might be adorned as were the five wise virgins with oil in their lamps, to meet our bridegroom, that we might also hear the sweet voice: Come, ye blessed, inherit the kingdom of my Father. I pray the Lord day and night, to give us such fervent love, that we may not regard the tor- ments which they may inflict upon us; yea, may say with the prophet David: "I fear nothing of all that men can do unto me." Ps. 118:6. And this our pain, which is light and temporal, is not worthy to be compared with the glory which shall be re- vealed in us. Rom. 8:18. Since, then, it is the will of the Lord that with Daniel I must remain so long in the den of lions, and await the howling and ravening wolves and lions, and the old serpent, which was from the be- ginning, and shall be unto the end ; therefore, I entreat all my dear brethren and sisters, to remem- ber me in their prayers ; I will gladly do the same, according to my ability. O my dear friends, how can I sufficiently thank my heavenly Father, that he has made me poor sheep fit to remain in bonds so long for his name's sake. I pray the Lord day and night, that this my trial may tend to the salvation of my soul, to the praise of the Lord, and to the edification of my dear brethren and sisters. Amen. Nicholas op de Suyckeruye brought two priests to me, to instruct me, whom I answered by the grace of the Lord. They told me they were sorry that I had embraced this opinion, which they could not call a faith, but only an opinion, since we observed nothing commanded by the Christian church. I re- plied to them : ' ' We desire to do or believe nothing but what the church of Christ commands us; but we will have nothing to do with the temple of Baal, or with other temples made with hands, after the doc- trines and commandments of men, and not after Christ. With these we will have nothing at all to do; for Stephen says that the Most High dwells not in temples made with hands ; but he said that he saw the heavens opened, and Christ sitting on the right hand of his Almighty Father. Acts 7:48, 56. And Paul says, that we are the temple of the living God ; if we do his will, he will dwell and walk in us. 2 Co- rinthians 6:16. They said that they were the sent, and those who sit in Moses' seat. I replied to them, that in that case the woes spoken of in Matt. 23 ap- plied to them. They asked me whether I meant to say that he who taught me these things, was sent of God. I said : "Yes; I assuredly know that he is sent of God." They then asked me, whether I knew how a teacher ought to be. I answered : " A teacher must be the husband of one wife, blameless, having his children in subjection, no drunkard, winebibber or whoremonger." 1 Tim. 3 : 2. They replied: "If we do wrong, it will fall on our own heads ; the Lord is merciful." I then asked, whether they would sin up- on the mercy of God, and said it was written that we should not add sin unto sin, and say: "'The Lord is merciful." Sir. 5:5. We said much more; but it would take too long to relate it. I told them that they were ever learning, and never able to come to a right knowledge of the truth. 2 Tim. 3 : 7. They then said that Christ said to his apostles : "To you it is given to understand, but to others in parables. ' ' Matt. 13:11. I replied : ' ' They who now rightly understand it, to them it is also given." Finally they crossed themselves over and over and said that I should find it out when I should stand before the judgment. That is true, I said : we shall there be appointed judges, to judge this disobedient and adulterous generation. Matt. 19 : 28. With this they went away. I also told them, that they had come from Satan, to murder my soul. Once more I wish to my dear husband in the Lord, and to myself, the crucified Christ, as an im- perishable joy and love, forever. Amen. Know, my dear husband in the Lord, when I read that you rejoice so greatly in the Lord, I could not finish reading the letter, but had to pray the Lord, that he would give me the same joy, and keep me unto the end, so that we may offer our sacrifice with joy, to the praise of our Father who is in heaven, and to the edification of all dear brethren and sisters. Herewith I commend you to the Lord, and to the word of his grace. Know, that I thank you very much for the letter you wrote me. The grace of the Lord be with us always. ANOTHER LETTER FROM LIJSKEN TO HER HUS- BAND. The abundant grace of God be with us both al- ways, and the love of the Son, and his unfathom- able mercy, and the joy of the Holy Ghost be with us forever. Amen. To him who has begotten us again from the dead, be praise forever and ever. Amen. I wish to us both the crucified Christ for the pro- tector and guardian of our souls ; may he keep us in all righteousness, holiness and truth unto the end. And he will preserve us as his sons and daughters, yea, as the apple of his eye, if we hold the begin- MARTYRS MIRROR. 499 ning of our confidence steadfast unto the end. He- brews 3: 14. Hence, let us trust in him, and he will never forsake us, but preserve us, as he has preserved his own from the beginning of the world, and will let no temptation come upon us, but such as is common to man. Heb. 13:5; 1 Cor.. 10: 13. The Lord is faithful, says Paul ; he will not suffer us to be tempted above that we are able. Blessed be the God and Father of our Lord Jesus Christ, who has made us fit to suffer a short, transient afflic- tion for his name, through his beautiful promises, which he has given us and all those who remain steadfast in his doctrine. We may suffer here a' little, but we shall be greatly rewarded. Wis. 3 : 5. My dear, beloved husband in the Lord, you have partly passed through the trial, and have remained steadfast , eternal praise and glory to the Lord for his great grace ! And I beseech the Lord with tears, to make me also fit, to suffer for his name; for all his chosen lambs are appointed thereto, since he has redeemed them from among men, to be the first-fruits unto God. Rev. 14:4. Yea, we know, as Paul says, that if we suffer with him, we shall also reign with him ; if we be dead with him, we shall also live with him. 2 Tim. 2 : 12, 11. Hence, let us not despise the chastening of the Lord ; for, whom he loveth he chasteneth, and scourgeth every son whom he receiveth, as Paul tells us. Heb. 12:5, 6. Herewith I commend you to the Lord, and to the word of his grace and glory; with which he will glorify us, if we adhere to it unto the end. The grace of the Lord be with us. A LETTER FROM JEROME SEGERS TO HIS WIFE. The grace, joy, and peace from God the Father, and the loving kindness and love of the Son, our Lord Jesus Christ, and the communion and con- solation of the Holy Ghost, strengthen, console and confirm and keep us, both in all righteousness and holiness unto the end. To him be praise forever and ever. Amen. I wish to my chosen wife in the Lord, and to me, eternal joy, and the imperishable and incorruptible life, and may he grant, that we both adhere un- changingly to his divine word and eternal truth, unto the end ; which he will also do, since he has promised it to us, if we continue faithful in what he has given us, and are willing to contend for it for his glory, even as he contended for our salvation, and was obedient to his Father unto death. If we also continue thus faithful unto death, we shall re- ceive the crown of life, and inherit eternal life with him, and he will never forsake us ; for the Lord will or can do nothing contrary to his word, for his word shall never pass away. Matt. 24 : 35. And he has so faithfully promised to keep us, if we do not forsake him ; so that no one shall pluck us out of his hand ; he will keep us as the apple of his eye, yea, as his sons and daughters. For, behold, my beloved, how faithfully he preserved those who faithfully served him ; even as Noah was preserved in the ark, as Lot was led out of Sodom, as Jacob was preserved from his brother Esau, who sought to kill him, and as Joseph was preserved from his brothers, the sons of Jacob, Joshua and Caleb from all the heathen, and entered into the promised land, David before Goliath ; Susannah before the false witnesses : Daniel from the lions ; and many other examples too lengthy to recite. Hereby we may per- ceive, how faithfully he preserves those who sin- cerely fear and love him, and how ignominiously they fall who forsake him, as we may see from the beginning of the world, how it perished, on account of its wickedness, and how Lot's wife was punished. Esau could not find his birthright again, and the whole house of Israel perished in the wilderness. See, my beloved wife, all this the Lord permitted to happen not only for the sake of those who had sinned, but also for our sakes, that we should see, how Christ is with the righteous, and preserves them, and how he forsakes and brings to nought the ungodly; for Paul says: "Whatsoever things were written aforetime were written for our learn- ing." Rom. 15 14. Hence, let us diligently take heed, that we seek, fear and love the Lord from the bottom of our heart, faithfully serving, and not forsaking him; for Christ says : ' ' He that is not with me is against me ; and he that gathereth not with me scattereth' ' (Luke 1 1 : 23) ; even as we daily see how mightily he pre- serves those who trust in him, and how soon they fall who forsake Christ, and put their trust in man. Therefore, my beloved wife in the Lord, let us trust in the Lord Almighty, constantly look to Jesus, the Captain and finisher of our faith, always keep the crucified Christ before our eyes, faithfully follow him as he went before us, and patiently take up our cross, always remembering the words of Christ, where he says that they shall kill us, and will think that they do him service; and remembering that this is told us beforehand, that when it happens to us, we may not be offended; for the servant is not greater than his lord. And these things will they do unto you, because they have not known the Father, nor me. John 16:3. For the preaching of the cross is to them that perish, foolishness, but unto us, the power of God. i Cor. 1:18. Hence, let us always remember the words of Christ: Whosoever shall confess me before men, him' will I confess also be- fore my Father which is in heaven. But whosoever shall deny me before men, him will I also deny be- fore my Father which is in heaven, and before his holy angels. Matt. 10:32, 23. Let us firmly trust in him, and he will not forsake us; for he does not forsake his own, but he prayed his heavenly Father, that where he is, he will that we shall be with him. John 17:24. Hence, let the world call us heretics and Anabap- tists and condemn us as much as they please; for Paul says : ' ' Who shall lay anything to the charge of God's elect? It is God that justifieth. Who is he that condemneth? It is Christ that died, yea rather, that is risen again, who is ever at the right hand of God, who also maketh intercession for us. He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things ! Now, if God so loved us, when we were yet enemies, how much more shall we be preserved 500 MARTYRS MIRROR. from wrath, seeing- we are justified through his blood: for being justified by faith, we have peace with God through our Lord Jesus Christ, by whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God. And not only so, but we glory in tribulations also; knowing that tribulation worketh patience; and patience, experience; and experience, hope; and hope maketh not ashamed ; because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us. Rom. 8:33, 34, 32; 5: 10, 1-5. My dearly beloved, let us therefore firmly trust the Lord, and patiently wait for his- promises, even as the husbandman waits for his fruits; and let us not forsake him, and he will not forsake us. I have committed us both and also the fruit into his hands, to do his divine will with us, that his name may be glorified thereby, and that it may tend to the salva- tion of our souls, and to the consolation and joy of all that fear the Lord, and I firmly trust him, and doubt not, that he will preserve us as his sons and daughters, yea, as the apple of his eye. Know, that I rejoiced greatly, when I read your letter and that you write, that you pray the Lord with weeping eyes, to make you fit to suffer for his name. My beloved, be not anxious, but pray the Lord with a humble heart, to give us what is best for our souls, which he will doubtless do, and will not tempt us above that we are able. May he keep us in all righteousness, holiness and truth, unto the end. Know also, my beloved, that they greatly tor- tured me, to find out the midwives where our sisters lay in child-bed; but the Lord, who kept my lips, was stronger than all their tortures. Eternal praise and glory be to the Lord, who does not forsake his own. They obtained no names from me, save one or two, which they had read to me from a letter, and which I toM them, to see what they would say. But they asked me whether I was making sport of them, and tortured me still more, demanding that I should tell them concerning the women, and others, or they would torture me till the next morning, and stretch me a foot longer than I was. They told Gil- eyn to rack, and his assistant racked vigorously, and Gileyn poured my body full of water. They had me lying stark-naked On the bench, with nothing but the shirt to cover my shame. I was bound to the bench with four cords, so that it seemed to me, as though my head and legs were severed; but they obtained nothing more, praise and glory be to the Lord. When they released me, two or three of them had to lift me from the bench, and dress me; yea, it would not have been possible to endure the pain without the help of the Lord. They told me to con- sider the matter, and become a good son of the Roman church, and that I should indicate all those whom I knew, or they would deal more severely with me. I replied that I had not erred, and would far rather die than forsake my faith. They then said that they would come again; but they can do no more than the Lord permits them. John 19:11. Eternal praise to the Lord, who has made us fit for this, may he further fit us to become children of his Kingdom. Amen. My beloved wife, I commend you to the Lord and to the word of his grace. ' A LETTER OF JEROME SEGERS TO BIG HENRY, WHO WAS ALSO IMPRISONED THERE, IN THE YEAR 1551. The grace and peace of God the Father, and the great mercy and love of the Son, our Lord Jesus Christ, who was sent by the Father, out of grace, for the salvation of all those who are dead unto their sins, and thus have risen with Christ into new- ness of life, and the eternal, unfathomable joy, consolation and communion of the Holy Ghost, strengthen your heart, understanding and mind in Christ Jesus. To him be praise forever and ever. Amen. I wish you, Henry, my dear brother in the Lord, whom I love from the bottom of my heart, for the steadfastness of our faith in Christ Jesus, true, peni- tent faith, which works by love, which you have, and a firm, constant mind, and steadfastness unto the end in this same effectual, saving faith. Col. 2:5; Hebr. 3: 14. I am greatly rejoiced at your steadfast- ness, that you are again so cheerful and content, the Lord be praised forever. I pray the Lord night and day, to strengthen you "with his divine word, and confirm yo a in the faith, preserve you in the den of lions, as he preserved Daniel and keep you with his strong arm, and to give you the New Jerusalem for an inheritance, which he will also do, for he is faith- ful that promised. Heb. 10:23. Therefore, my dear brother in the Lord, let us fight manfully against all devouring beasts; for life is prepared for us; and let us not be afraid of their threatenings, nor be terrified by their tortures, for they can do nothing without the will of the Father. 1 Pet. 3: 14; John 19: 11. The Lord will not suffer us to be tempted above that we are able. The Lord is our Captain, whom will we fear? The Lord is with us, who can be against us ? For he will pre- serve us as the apple of his eye, yea, as his sons and daughters; for no man shall pluck his sheep out of his hand, yea, it is impossible for God's elect to be deceived. Matt. 24:24. Hence, behold my dear brother in the Lord, be not dismayed, though they growl and snarl at you in an ugly manner; they can do nothing else to you. Let us fight valiantly against all dragons and lions. Put on the armor of God, take the sword of the Spirit, and resist them undauntedly, and regard no one; they will have to take to flight; for the sword which the Lord has given us is much too sharp for them, and the Lord helping us to fight, who is there able to prevail? For our God is a con- suming fire, which devours his enemies. Deut. 4: 24. Hence, I pray you, my dear brother, not to let it grieve you, though they keep you so long in this den of lions; for hereby the Lord tries us, since he tries his chosen as gold in the furnace. Therefore be patient in your tribulation; for where no con- flict is, there is no victory; hence, we must have conflict, if we are to overcome; but he that over- cometh shall inherit all things. Rev. 21:7. Let us, therefore, take up the cross with humility and patience, and wait for our promises, even as the husbandman waits for his fruits; and let us keep the MARTYRS MIRROR. 501 Lord before our eyes, and be faithful to him unto death, for we must here suffer a little, but we shall be greatly rewarded; for he will set us upon his throne, and give us to eat of the hidden heavenly bread, and make us pillars in the temple of his God. Rev. 2:10, Wis. 3:5; Rev. 2:17; 2:12. Herewith I commend you to the Lord, and to the word of his grace; may he strengthen you in his righteousness unto the end. Furthermore, I let you know, that I have been told that you heard I had forsaken the Lord; I was greatly surprised at this. It is not so, nor ever shall be; but they have said it to draw you off and trouble you. They have lied about me; for I have never stood otherwise in my faith, than is proper, and am still of the same mind as I was when I lay with you, the Lord be praised. I have never wavered, for I would rather be tortured ten times a day, and ultimately be roasted on a grid- iron, than forsake my faith, which I have confessed. Therefore, though they tell you ever so much about my having apostatized, believe it not, for the devil does this, in order to seduce and deceive you thereby ; for by the grace of God I shall never for- sake the Lord. But I have been sick in my flesh for many days; however, my spirit was so much the stronger. I prayed the Lord, to send me still more suffering, if it would conduce to my salvation, and he gives me more and more strength and conso- lation, for which I cannot sufficiently thank him. Herewith I commend you to the Lord. When you sing aloud, I can well hear you. I thank the Lord, that he still gives you so much strength that I hear you sing. LAST LETTER OF JEROME TO HIS WIFE, WRITTEN THE NIGHT WHEN HE WAS SENTENCED ; HE WAS PUT TO DEATH ON THE 2d OF SEP- TEMBER, a. d. 1 55 1. Grace and peace from God the Father, the un- fathomable mercy of the Son our Lord Jesus Christ, and the loving kindness and communion of the Holy Ghost be unto you, for an everlasting consolation, joy, gladness, and strength in your bonds, tribu- lation, sufferings, and vexation in your labor, and for strength in your faith, love and tribulation. To him be praise for ever and ever. Amen. I wish unto you, my dearly beloved, chosen wife in the Lord, the true, genuine, penitent faith, which works by love, and a very firm, immovable, stead- fast mind in my and your most holy faith. I further wish you the crucified Christ for a bridegroom, who has chosen you for a daughter, bride and queen. To this King of the Most High, to the everlasting Father and jealous, loving God, I have now com- mended you, my beloved in the Lord, that he will now be your Comforter and Bridegroom, since he has called and taken me first, with which I am well content, seeing that it was the will of the Lord; eternal praise and glory be to the Lord for his great power which he has manifested in us. Therefore, my most beloved in the Lord, do not complain, or grieve much, because he has taken me first; for he has done all for our best, that I should be an example unto you, and that you may follow me as valiantly as I, through the grace of the Lord, who has made us both worthy to suffer for his name, shall go before you. O my dear lamb, I humbly entreat you, not to listen to the papists or other sophists, but steadfastly to follow your bridegroom, your immovable bridegroom. Follow his footsteps, and fear not their threats, nor let their tortures terrify you; for they can do no more than the Lord permits them; they cannot hurt a hair of your head without the will of the Father which is in heaven. Matt. 10:30. Hence, fear not, but continue firmly and stead- fastly in the doctrine of Christ, and in the right truth ; for the Lord will not forsake you, but will preserve you as the apple of his eye ; yea, as his daughter and child, since it is impossible for God's elect to be deceived; for his sheep hear his voice, and follow him ; but they hear not the voice of strangers. Hence, no man shall pluck them out of his hand; for he is their Shepherd and Protector. Hence, fight valiantly, my chosen lamb, for the glory of the Lord, even as he fought so valiantly, for the salvation of our souls . Be therefore of good cheer, even though you have to lie yet a little longer in this den of lions. Your deliverance is nigh; it tarries not, but comes ; and when he comes that will come with power, he will receive you as his bride and queen; for it is his pleasure to have his chosen with him, since he delights in beholding them; and the day of the Lord is at hand. Habak- kuk 2:3; Ps. 45:14; Isa. 13:6. Therefore, my dear wife in the Lord, fight val- iantly now, and fear not man, but rather say with Susanna, that you would much rather fall into the hands of man, than into the hand of God ; for it is a fearful thing to fall into the hands of the living God. Susanna 24; Heb. 10:31. Go to meet the Lord with ardent' love as you have done hitherto by the grace of the Lord, who works in you; and fight valiantly, for the crown of life is prepared for you, since to those that overcome all things are promised, and they shall also inherit all things; for Christ says : ' ' Blessed are ye, when all men speak evil of you; for great is your reward in heaven." Matt. 5:11. He also says: "Blessed are they which are persecuted for righteousness' sake; for theirs is the kingdom of heaven." The Lord also said that when they have brought us before lords and princes, and tortured and killed us, they shall yet think to have done him service thereby. John 16:2. There- fore, trust firmly in Christ alone, and the Lord will not forsake you, and the crown of life is prepared for you. Herewith I will commend you to the Lord, and to the word of his grace, and take leave of you, here in this world; for I do not expect to see your face any more; but I hope to see you under the altar of Christ before many days. Therefore, my beloved wife in the Lord, though the world counts us liars, and separates us bodily, yet the merciful Father will soon bring us together again under his altar, together with our brother; for I do not doubt it, but am firmly trusting in him; for I have com- mended us three into his hands, to do his divine 502 MARTYRS MIRROR. will with us, whereby his name may be most praised and thanked, to the salvation of our souls, and to the consolation and strengthening of all those that fear the Lord, and serve and love his name; this he will also do, I doubt not; for he does not forsake his own who trust in him; hence I go with a glad heart, to offer up my sacrifice to the praise of the Lord. If I could yet have come to you, I would have done so; but Joachim would not have it. But Christ will soon bring us together again under his altar; this men will not be able to prevent. Here- with I bid you adieu, till we meet under the altar. I commend you to the Lord. Big Henry salutes you much in the Lord. See, my dear wife in the Lord, the hour is now come that we must part; and thus I go before, with great joy and gladness, to my and your heavenly Father (John 20: 17), and I most humbly entreat you, not to grieve on this account, but to rejoice with me. Rom. 12 : 15. However, I am sad in one respect, because I leave you among these wolves; but I have commended you and the fruit to the Lord, and know assuredly, that he will preserve you unto the end, and herein I rest content. Be valiant in the Lord. HOW LIJSKEN, JEROME S WIFE, VALIANTLY FOUGHT, AND CONFESSED THE GROUND OF HER FAITH BEFORE ALL THE PEOPLE, REMAINING STEAD- FAST UNTO THE END; AND HOW THEY BY NIGHT PUT HER INTO A BAG, AND THREW HER INTO THE SCHELDT, SHE THUS SEAL- ING HER FAITH WITH HER DEATH. Lijsken, our sister, who was in bonds for a long time, fulfilled the time of her sojourning, continuing most perfectly and steadfastly in the word of the Lord unto the end, the Lord be praised forever, and confessed her faith very frankly and unfeign- edly, in the court, before the authorities and the common people. In the first place, they questioned her concerning baptism, to which she replied: "I know but one baptism, which Christ and his saints practiced and left us." "What do you think of infant baptism?" asked the bailiff? Lijsken answered: "That it is nothing but infant baptism, and a human institution." The lords then arose and put their heads together. In the meantime Lijsken clearly confessed and explained the ground of her faith to the people. Thereupon they passed sentence upon her. Lijs- ken thus addressed herself to the judges : ' ' You are judges now, but the time will come when you shall wish that you had been shepherds;* for there is a Ju'dge and Lord over us all, who will judge you indue time; ' but we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world.' " Wis. 5; Ps. 7:11; Eph. 6:12. The lords therefore said: "Take her out of the court." * In Dutch Schaepheaderen, signifying the most menial occu- pation.— Trans. The people then ran together in great crowds to see her. Lijsken boldly said to them: "Be it known to you, that I do not suffer for theft, murder, or any other evil deed, but solely for the incorruptible word of God." Thereupon they came to the Bargkerk,* when she said: "O thou den of thieves (Matthew 21:13), how many a soul is murdered in thee!" As she was thus going along between the servants, though not led by them, the latter said [to the peo- ple]: "Arise, make room." Then Lijsken said: "They do not hinder me; they may look on me, and take an example from me, all who love the word of the Lord." Phil. 3: 17. Speaking on, she went back into prison. The com- mon people were greatly agitated, but the friends rejoiced. Hence, in the afternoon, some of our friends went to the prison to visit her, much other people also coming. The friends talked a little with her, and said: "It is well that you suffer only for well-doing, and not for any evil deed." 1 Pet. 2:20. But she had to avoid them, on account of the other people that were in the prison. She spoke boldly and valiantly to the people, and sang a beautiful hymn, so that the people were greatly astonished. Two monks came, to torment her yet, and the three were locked together in a room. Lijsken utterly refused to listen to them. Once the door of the room was opened, much people standing before it, and Lijsken came and stood in the door, and said to the monks: "Go away, until you are sent for; for I will not listen to you; if I had been content with your leaven, I should not have come to this." The three were again locked into the room, and the erring spirits or stars (1 John 4:1; Jude 13) made another attempt with their false and deadly poison ; but, God be praised, Lijsken was un- daunted and of good cheer, and commenced sing- ing a hymn in the presence of the monks. One of the friends present said: Sister, fight valiantly. When they [the monks] heard this, they were very angry, and said: There is another of her people, who encourages her, whom it were better to burn than her. Thus they went away in a rage; for their voice was strange, and they were not heard there. John 10:5. Lijsken was then shut up alone in the room, which fronted the street, where she used to sit; and no one could get to her, save he that had the keys. When the monks came out into the street, to go away, some friends who were there asked them: ' ' Will she not be converted ? ' ' The monks replied: "No; for there was one of her people there, whom she preferred to hear." Towards evening, the Lord granted, that one of the friends came to the place where Lijsken sat, and conversed with her a long time, so that the people in the street began to h'ear it, and all looked up to the place where the friend was, so that some who were with him became un- easy, and told him to go away; but he replied: "I must first bid her adieu." He then said: "Arise, sister, show yourself, and look out at the window." She immediately did so, and as she looked out upon the people standing in the street, some friends who Name of a church. MARTYRS MIRROR. 503 were among the crowd, also called out, saying: "Dear sister, fight valiantly; for the crown of life is set before you." She then said to the people: "Drunkards, whoremongers, adulterers, all these are tolerated; they indeed read and speak of the Scriptures; but they that live and walk according to the will of God, are troubled, oppressed, perse- cuted and put to death." 2 Tim. 3:12; John 16:2. And forthwith she began to sing: "Behold, what poor sheep we are," etc. Rom. 8:36. Before the hymn was finished, the lords came with the ser- vants into the prison. Some friends said: "Just finish it, Lijsken." But before she could finish the hymn, they drew her away from the window, and evening approaching, she was seen no more. Sat- urday morning we rose early, some before daylight, others at day break, to see the marriage which we thought should come off. But the crafty murderers had anticipated us ; we had slept too long ; for they had perpetrated their murderous work between three and four o'clock. They took the lamb to the Scheldt, thrust her into a bag, and drowned her, before the people arrived, so that but few witnessed it. There were some, however, who saw that she went boldly unto death, and valiantly said: "Fa- ther, into thy hands I commend my spirit. ' ' Thus she was delivered up, and departed, to the praise of the Lord; so that through the grace of God it moved much people. When the people arrived, and learned that she was dead already, it caused a great commotion among them, and as much sorrow as though she had been publicly executed; for they said : ' ' Thieves and murderers are brought publicly before all men." Thus their perfidy became the more widely known. Some plain people asked: ' ' Why must this people die ? for many give a good testimony of them." Some friends who were there openly said to the people: "The reason is, that they obey the commands of God more than that of the Emperor, or of men, because they have sin- cerely turned to the Lord their God; from lies to the truth, from darkness to light, from unrighteous- ness to righteousness, from unbelief to the true faith ; have thus amended their life, and, after be- coming true believers, been baptized according to the command of Christ, and the practice of his apostles." They moreover showed to the people from the word of God, that the papists are those of whom the apostle Paul prophesied; that is, the se- ducing spirits who teach the doctrines of devils; and also, that the righteous had to suffer from the be- ginning, from the time of Abel until now, even as Christ also had to suffer, and thus enter into the glory of his Father, leaving us an example, that we should follow his steps; "for all that will live godly in Christ Jesus shall suffer persecution." 1 Timothy 4: 1; Luke 24:26; 1 Pet. 2:21; 2 Tim. 3:12. PIETER BRUYNEN, JAN, PLEUNIS, AND JAN THE OLD CLOTHES BUYER, AND ANOTHER BROTHER, ALL PUT TO DEATH, ON THE 2d OF OCTOBER, A. D. 1 55 1, AT ANTWERP. A letter from Pieter Bruynen van Weert, which he wrote in prison at Antwerp, where he and four others were put to death for the word of the Lord, on the 2d of October, A. D. 1551. Grace to you, and peace, from God our Father and the Lord Jesus Christ. Blessed be the God of mercies, who has with his divine word begotten us again' unto a lively hope, reserved in heaven for us, who by the power of God are preserved in the faith, and tried for the kingdom of God, wherefore we suffer, for which thanks be to the Lord, because he has chosen us thereto, and made us meet to be partakers of the inheritance of the saints in light. Rom. 1:7; Jas. 1:18; Col. 1:12. Therefore, dear brethren, be valiant and fearless,, and walk with a firm and unchanging faith before God and his church, and firmly resolve, not to depart from the Lord, nor to separate from his love, on account of any distress or tribulation; and he can give you assistance and comfort, when you are forsaken, be- ing deprived of all human help and consolation; for he comes to the help of him that forsakes and denies himself, since he dwells and will dwell alone in the hearts of men, and will not have it that we should serve any one but him. Matt. 4:10. Thus, be es- tablished and built up in him, and let love increase among you, whereby one sustains the other, and each joyfully endeavors to be the chiefest in virtue. Pay no regard to the walk of the slothful and heed- less, to follow their example, namely those who are called Christians in ease of life (Matt. 11:8), adorn- ment of clothing, or external appearance; but con- sider those whose life and confession of faith con- form to the doctrine of Christ; so that you may go neither too high nor too low, neither too broad nor too long. Eph. 3: 18. For many go astray by look- ing to one another, in consequence of which they grow cold. Hence, my dear brethren, if you be risen with Christ, seek those things which are above, that your mind may be directed towards the incorruptible, and let your hope be set on the things which are not seen, and be patient herein; for there must be patience, if we would receive the promise. 2 Corin- thians 4:18; Heb. 10:36. Stablish your hearts; for the coming of the Lord draweth nigh. Jas. 5:8. Put off the old man, and put on the new man (Co- lossians 3:9, 10) ; deny ungodliness and worldly lusts, and be transformed by the renewing of your minds. If you would be partakers of the resurrec- tion of Christ, know, that you must first have cru- cified the old man, that the body of sin may be de- stroyed. Rom. 6:6. And do not become weary in well-doing, since your labor shall not be in vain; for you are made partakers of Christ, if you hold the beginning of your confidence steadfast unto the end. 1 Cor. 15:58; Heb. 3:14. Be therefore not shaken by anything, neither be afraid of the sons of 504 MARTYRS MIRROR. men, who pass away as grass; for they can do you nothing without God's permission. But fear God for this is perfect wisdom. Humble yourselves be- fore him; for the great Glory is honored by the lowly. Count yourselves always with the humble, and you shall be great in the eyes of God. Do not think yourselves to know something, or to be some- thing, lest you deceive yourselves. Always forsake yourselves, and regard not those who may inflict evil or suffering upon you, though you be wronged; for this is thankworthy, if a man for conscience toward God endure grief, suffering wrongfully. Matt. 5:39; 1 Pet. 2:19. Hence, be patient in your tribulation, and be partakers of the sufferings of Christ, that you may inherit the promise; for the re- proach suffered here is brief when compared with the eternal joy. Rom. 12:12; 1 Pet. 5:1. And this light affliction, which is but for a moment, worketh a far more exceeding and eternal weight of glory; for though our life is poor, yet we shall be rewarded with much wealth. And though death reigns over us now, an east wind shall come from the Lord, and dry up his torments. For it is sown in dishonor, it is raised in power; it is sown a natural body, it is raised a spiritual body. 1 Cor. 15:43, 44. Hence, the house of this tabernacle must be dissolved, if we would obtain the building prepared us by God. We need therefore not fear them that kill the body, since they cannot harm the soul; for the greatest of which they deprive us, is also that for which God will give us the greatest reward; and after that they have no more that they can do to us. Matt. 10:28. Wherefore, gird up the loins of your mind, be sober, watch in prayer, always giving thanks unto God the Father, through our Lord Jesus Christ, for his abundant grace, and that he has made known unto us his will, manifested the savor of his knowl- edge, and given us the most glorious and precious promises; who were sometime estranged in our minds by wicked works, and alienated from the life of God, of which we had no hope in the promises. But after that the kindness of God appeared toward us, not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost, in whom we are sealed until the time of redemption, who is the earnest of the future in- heritance, and who assures us, and bears witness with our spirit, that we are the children of God, and teaches us all things, and who of God is made unto us wisdom, and righteousness, sanctifi cation, and redemption. To God the Father, who only hath immortality, and to whom alone belong power and might, praise and glory, be honor and thanks, through Christ our Lord, for his unspeakable grace, now and forever. 1 Pet. 1:13; Eph. 1:9; 2 Corin- thians 2:14; Eph. 4:18; Tit. 3:4, 5; Eph. 1:13, 14. Rom. 8:16; 1 Cor. 1:30; 1 Tim. 6:16; Rev. 4:11. As regards our present condition, the Lord be praised for it, whom we cannot thank enough for the joy, that he has counted us worthy to suffer for his name, and for the joy given us by him, which we have in our imprisonment; for he is faithful, so that with the temptation he also provides for his own a way of escape, and.he]does not suffer his own, who trust in him, to be confounded. The grace of the Lord be with you. Greet one another with a holy kiss, Jan, Pleun, and .1, also greet you much. Herewith I commend you to God, and to the word ot his grace. Written by me, Peter Van Weert, while in prison with two others. Peter's second letter, in which he takes leave. Herewith we commend you all, dear brethren, to the Lord, wishing that you may finish your course to the praise of the Lord, so that you may obtain the crown, and remain steadfast unto the end, in order that you may obtain salvation; for no one ob- tains the prize, except he strive valiantly. 1 Corin- thians 9: 24; 2 Tim. 2:'5. Run, therefore, that you may obtain the prize; fight as soldiers of the Lord; firmly resolve to take no thought how or what you shall speak when you shall be brought be- fore the magistrate, for God the Lord suffers not his own who trust in him to be confounded. Matthew 10: 19. Though they are arraigned as malefactors, yet he does not forsake his own; for though weeping come in the evening, joy shall return in the morn- ing. Ps. 30:5. And though he, to chasten us, be angry for a moment, yet through his mercy he keeps us alive. Heb. 12:8; Is. 54:8. Hence, we are not forsaken by him, though we have more adversity than the world. My brethren, the servant is not greater than his Lord or Master. Remember, that though Christ was rich, yet for our sakes he became poor, and though he was exalted, yet for our sakes he suffered and accepted reproach, that we through his poverty might be made rich, and through his reproach be- come heirs of his promises. 2 Cor. 8:9. Let us go forth therefore unto him without the camp, and help bear his reproach. Heb. 13: 13. Let us long for the future possessions. And be not in darkness, nor overcharged with eating or drinking; neither en- tangle yourselves with the cares of this life; walk as children of the light ; be always ready like those who constantly wait for their lord; for he will come as a thief in the night. Luke 21:34; 12 -3^', Rev. 3:3. Make yourselves ready, take the staff into the hand, gird up your loins, and journey to the promised land; you shall possess it, if you do not fall into un- belief. It is pleasant and beautiful; we have seen it from afar, for which we thank and praise the Lord. On this account, we desire of you, lovers of the truth, that you help us thank the Lord. For I once made a vow to the Lord, that I would live to him all the days of my life (Luke 1:75), which he has helped me fulfill, for which I praise him, and have often earnestly done so, with outstretched arms. The reason I write this, is, that you may not forget to thank and praise the Lord, for he is greater than all our lives; for you cannot so magnify him that he is not still more wonderful. Sir. 43:30. Continue in his words, and keep his commandments. Love one another sincerely. 1 Pet. 1:22. We also praise him for his faithfulness according to his promises, which he shows in us, in that we cannot sufficiently des- cribe the joy he gives us; for in the beginning of our confinement, when we were imprisoned, we were joyful and fearless, likewise before the lords, and MARTYRS MIRROR. 505 were filled with joy also afterward on the bridge and in our prison. Moreover, we hope that God will give us boldness unto the end. Hence, our dear brethren, be not terrified, if they inflict more than one death upon us, since much can be done in a quarter of an hour, yet it is as nothing to the pain of hell, and not worthy to be compared to the future joy. For after we have suffered this distress, and passed through this strait, we expect joy and amplitude; then shall all our tears be wiped away, and we shall weep and cry no more, but pass from one joy to another. O, my brethren, strive to enter into his joy. Lead henceforh a christian life and see that the Gospel be not evil spoken of on your account. Rom. 14:16. Be always meek, and have an unspotted conscience, and whatsoever you take in hand, remember the end, that you will not do amiss. Matt. 11:29; Sir. 7: 36. And forget not the ardency of the spiritual reformation in the begin- ning of the Christian life, lest when you think you are a perfect Christian, reformation of life be still necessary. We commend you to God, and to the word of his grace. We, Jan, Pleun, and Peter, greet you in th# Lord. Pray the Lord for us, that we may finish our course to his praise. We also pray for you. CONFESSION OR DEFENSE OF FAITH, OF JAN, THE OLD CLOTHES BUYER, WHEN HE LAY IN PRISON AT ANTWERP, A. D. 1 55 J Question. ' ' What do you think of infant bap- tism ? " Answer. "I do not think it to be anything but a human institution." Ques. "By what then will you prove or main- tain your baptism ? ' ' Ans. "Mark 16." Ques. "What are your views concerning the sacraments ? ' ' Ans. ' ' I have nothing to say of the sacraments of men, but the Supper, as Christ held it with his apostles, I approve and esteem; for I think there are many who do not know what sacrament means." Ques. "What do you think of the Roman church ? ' ' Ans. " Nothing, but I esteem the Christian church, which is the church of Christ." Ques. "What do you hold concerning the host which the priest holds in his hand ? do you not be- lieve that our Lord is in it with flesh and blood? " Ans. "No_; for it is written, Acts 1, that he shall come again in like manner as he ascended into heaven." Ques. "What do you think of the Pope?" Ans. "That he is the antichrist." 1 Thess. 2:3. Ques. ' ' What do you think of the mass, cere- monies, and confession observed in the church ? ' ' Ans. ' ' Nothing, since the tree from which they spring, is good for nothing." Ques. "Where were you baptized?" Ans. "My lords, if you know it, why do you yet ask me ? ' ' The bailiff then said : "I adjure you by your bap- tism, that you tell us where you were baptized. ' ' Matt. 26:63. Aiis. "My baptism I hold to be good and right; but your adjuration I do not regard." They then read to me the names and surnames of all that had been baptized with me and said: " As- suerus has confessed it to us." I then said: "It is true. ' ' Ques. ' ' Who baptized you ? ' ' Ans. " It does not behoove me to tell." Ques. " We shall make you tell." Ans. "My flesh is before you; do with it as you please." WILLEM THE CABINET-MAKER, BEHEADED IN CLEVES; WINDEL RAUENS ALSO PUT TO DEATH THERE, A. D. 1551. ( Copied from an old Writing*) Willem, the cabinet-maker, resided in Weesz, a village belonging to the country of Cleves; he was a very peaceable and pious man, who on account of the Christian faith had to leave his native coun- try, and when he would not conform to the world, he was brought prisoner from Weesz to Cleves, and having there been imprisoned for about a year, finally beheaded. He wrote several letters from prison. When Willem the cabinet-maker was to be con- demned by the judges at Cleves, Claes Meselaer, one of them, would not sit in the court to condemn him, but pretended sickness and went to bed. The Burgomaster, therefore, with the six judges, came to his bedside, to obtain his assent to the sentence. He said he did not want to condemn so pious a man. Thereupon the Burgomaster said; "By this you will incur the great displeasure of our gracious Prince and lord. " Claes replied- " I will rather in- cur the displeasure of Duke William, than of the Most High." "Then I will take it upon myself," said the Burgomaster, who was afterward visited by the avenging hand of the Lord, so that he was tor- mented by lice, and lost his speech for a time, and thus died in great misery. But Claes Meselaer resigned his office of judge, and died a brother in the church. Besides him, another brother, named Windel Rauens, was put to death at Cleves; who like the aforesaid, exchanged his life for death, after he had commended his soul into the hands of God. MARIA OF MONJOU, A. D, 1552. As it is known and manifest according to the tes- timony of the divine Scriptures, that all who have been righteous, and lived godly in Christ Jesus, have had to suffer, from the beginning of the world, so this Mai'ia, as a pious, godfearing woman, also partook of said suffering. For as she, according to the requirement of the Scriptures, had been bap- * This copy was sent to us by some one from the country of Cleves, as a very old relic. 506 MARTYRS MIRROR. tized upon the true faith, as a member of the body of Christ, and had conducted herself for a time in an edifying manner among the brethren and all men, the envy of the dragon manifested itself, and the bailiff of Monjou caused her to be brought and im- prisoned at Monjou, where she remained in confine- ment over a year. And though she had to suffer much, yet she bore it with joy. Her constant ad- monition to all the pious was, that they should walk in love, and hold fast the covenant of Jesus Christ. Eph. 5:2. She was herself constantly endeavoring to present her body a living sacrifice, holy, accept- able unto God, and that she might be built up a spiritual house well adorned inwardly with the word of God. Rom, 12:1; 1 Pet. 2: 5. The authorities tormented her for three days in succession, but could not induce her to forsake her faith, since she would adhere to Christ; for accord- ing to the Scriptures, no one is ever confounded, who fears God from the heart. The Bailiff entreated her to go to church and he would release her, and give her her board for a whole year; but she would not consent, but desired to adhere to Christ, and to give her life for his sake; whereupon she was con- demned to be drowned. On her way to the water, she sang with a joylul heart, because this day had come, and she had lived to see this hour: and thus she proceeded, like a sheep is led to the slaughter, in the hands of Pilate, even as they did with Christ, as the Scripture testifies: " They shall kill you, and think that they do God service." John 16:2. On the way, Maria said: "I have been the bride of a man; but to-day I hope to be the bride of Christ, and to inherit his kingdom with him. As they approached the water, one of the hypocrites said: "O Maria, repent, or it will not go well with you." At the water, they delayed with her over two hours, thinking that they could induce her to apostatize, forsake the truth, and follow them. Thereupon Maria said: "I adhere to my God; pro- ceed with what you have come here for; the wheat is in the straw; it must be threshed, so the word of God has begun, and must be finished. " With this, she undressed, willingly surrendered herself, and said: "O heavenly Father, into thy hands I com- mend my spirit, and was thus drowned, and died, confessing the name of God, and sealing it with her death to the consolation of all believers. BARBEL PUT TO DEATH A. D. 1 552. About this time, also a pious, godfearing woman, named Barbel, was drowned, at Guelich, because she had forsaken popery and idolatry, and become obedient to the holy Gospel. 1 Cor. 10: 14. WILLEM OF BIERCK, CHRISTOFFEL FROM GEISTENS, CHRISTIAN FROM EUKERAET, AND TIELLE- MAN FROM NUNKERKEN, A. D. 1552. The four brethren, Willem of Bierck, Christoffel from the Geistens, Christian from Eukeraet, and Tielleman from Nunkerken, were executed together on the same day, with the sword, at Blankenburg; they willingly suffered death for the testimony of Jesus, and with their blood testified to their faith. MARIKEN AND ANNEKEN, A. D. 1552. Those who hold only to God and his holy word, and seek to fulfill the latter, are not only persecuted but also imprisoned and put to death, as was very evident, in the year 1552, at Leyden, in the case of two women, named Mariken and Anneken, who were apprehended and brought into a house, where they were asked by the Bailiff, what views they held with regard to the Roman church. They replied that for the most part it was nothing but the doc- trine of devils . He further questioned them respect- ing the sacrament of the priests, whether Christ was not bodily in it. They said : "It might be a hidden devil ; for God does not suffer himself to be locked up in silver or golden caskets." They were then led to prison, and passing the church they said : "O den of murderers and choir of devils!*' "Why do you speak such presumptuous words?" said the Bailiff's servant. "Because so many a poor soul is murdered in it," they replied. Being kept im- prisoned for a time, and examined, they boldly confessed their faith, and firmly adhered to it, in consequence of which they were sentenced to death. In the sentence of the one it was charged that she had denied infant baptism, rejected the sacrament, and, contrary to the decree of the Emperor, had attended unlawful assemblies, and that she should therefore be put to death as a heretic. The other, not having been baptized, would have been set at liberty, had she been willing to apostatize from her faith, which she was greatly importuned to do; but she remained immovable, and as she had said : " Your bread god is eaten by spiders and worms; I will not be a partaker of it," and remained steadfast also in other articles, she was likewise sentenced to death. Thus these two had to lose their lives for the truth, to satisfy the bloodthirsty judges, who have feet that are swift in running to mischief, and hands to shed innocent blood. Prov. 6:18, 17. WILLIAM VAN ROBAEYS, A. D. 1552. In this same year, a brother named William van Robaeys, was persecuted, apprehended, examined, tortured and finally put to death, at Komen, in Flanders, for righteousness for the truth, and for following Christ. HENDRICK DIRKS, DIRK JANS, AND ADRIAN COR- NELISS, A. D. 1552. In the same year, three brethren, named Hen- drick Dirks, Dirk Jans, and Adrian Corneliss, were apprehended at Leyden, and examined in regard to their faith; but when they boldly confessed it, and would in no wise depart from it, they were also MARTYRS MIRROR. 507 sentenced to death. Hendrick Dirks, advancing joyfully, said: "Blessed are they that weep now; for they shall laugh, and be rewarded with shining robes ; yea, with an eternal crown, if they strive steadfastly. This is the sabbath of the Lord, which I have long desired ; not that I am worthy to suffer for his name, but he has made me worthy; and thus we suffer not for theft or murder, but for the pure word of God." Luke 6: 21; Matt. 13:43; 2 Timothy 4:8; Matt. 24:13; Is. 58:13; Acts 5:41; 1 Peter 4:i5- Dirk Jans said: "Though all men despise us, God does therefore not despise us. Remember, lords, that on high there is a judge over all, and be- lieve that he will once judge and pass sentence. This suffering," said he, "is not so great; Christ had to suffer much more, when he shed his blood for us He will strengthen us in what we suffer for his name; for we suffer not for schism or anything evil; for there is no other true faith to be found than that which we maintain. Therefore, O God, have com- passion upon me, and receive me into thine arms." Ps. 7:11; Matt. 25:31; Is. 53; Matt. 26:28. Adrian Corneliss intrepidly said : " Christ has gone this way before us; and his beloved apostles likewise, and we his servants are not above our Lord." Luke 24:26; Acts 14:22. They then fell upon their knees, earnestly prayed to God (Acts 20: 36), and rising, said : ' ' They think by killing- us to exterminate the godfearing ; but for one whom they kill, a hundred others shall arise . Hence, fear not them that kill the body; but fear him who is able to cast both soul and body into everlasting torment. " Matt. 10:28. Standing on the bench, they exclaimed: "Fear not that which is temporal, but fear that which will last forever; for eternity is so long." With this, they comme'nded their souls into the hands of God, and offered up their burnt sacrifice. They now rest under the altar, and wait to be clothed in shining robes, and to receive the new wine in the throne of heaven . Mat- thew 26 : 29. SEVERAL LETTERS WRITTEN IN PRISON, BY ADRIAN CORNELISS, INCLUDING A PRAYER, AN ADMONI- TION, AND A CONFESSION OF ADRIAN CORNE- LISS, GLAZIER, WHO WAS IMPRISONED AT - LEYDEN, AND ALSO PUT TO DEATH THERE FOR THE TESTIMONY OF JESUS, IN THE YEAR OF OUR LORD, 1552. His Prayer to God. O Lord of heaven and earth, who hast made all things out of nothing, who hast given me members after the image of thy Son, I hope to offer them up now for thy holy name; for thou art the Lord, be- fore whom every knee must bow, both in heaven and upon earth : hear my prayer, and let my incense be acceptable before thee. Take not thy grace from me, a polluted man of unclean lips; purify my mouth, that thy name may be praised thereby. In- cline thine ear to me, and thou shalt see how they fall upon me ; but it is better for me to fall into the hands of men, than to sin in thy sight; for thine eyes are as a flame of fire, and thy word as a sharp, two- edged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and thou art a discerner of the thoughts and intents of the heart, and there is nothing hid before thine eyes. Therefore I exclaim with David, thy dear prophet, that it is better to fall into the hands of men, than into thy wrath. Matt. 11:25; Gen. 1:27; Rom. 12: 1; Philip. 2: 10; Is. 6: 5; Susanna 23; Rev- elation 1: 14; Heb. 4:12, 13. O Lord, lead me into the land of Haran, in which I have not so much inheritance as to set my foot on, namely, the promised land, which I pray thou wilt give me, out of grace, and not for my own works or merits. Acts 7 : 4, 5. Deliver me with Lot from this generation. Preserve me, Lord, from the fierce teeth of the lions, which are many, yea, from the ferocious evening wolves, that let nothing remain till the morning, whose feet make haste to shed in- nocent blood. Zeph. 3:3; Prov. 1:16. O Lord, preserve me with Shadrach, Meshach and Abedne- go, that the fire of blasphemy which proceeds out of their mouth, may not harm me. Dan. 3:27. O Lord, let my prayer be heard with that of Tobit and Sarah; hear my prayer with that of Elijah, and receive me as a burnt-offering, living, holy and ac- ceptable unto thee, that the prophets of Jezebel may be confounded, and seduce thy people no longer. Tobit 3: 1, 11; 1 Kings 18:36; 19:4. Lord, preserve me with Joseph from the wicked woman, that I may rather suffer myself to be deprived of my garment, namely, my first body; for we read : "He which is joined to a harlot is one body with her." Genesis 39:7; 1 Cor. 6:16. Preserve me, Lord; for I call heaven and earth to witness, that I die innocently; for whosoever seeks to save his life, shall lose it; and whosoever loses his life for thy sake, Lord, and the Gospel's, shall preserve it. 1 Mace. 2:37; Mat- thew 16:25. Hence, I cry with old Eleazer : "I will rather die gloriously than live stained with abom- ination." 2 Mace. 6:19. O Lord, behold, the burning wrath of a great multitude is kindled over us, and they shall take away certain of us, and feed the idle with things offered unto idols; but thou, Lord, preservest me, thou givest thy servant bread in time of need, and water when he is thirsty, and in the day of tribula- tion thou forgivest sins. 2 Esdra 16:68; Sir. 2:11. And thou hast said to thy dear prophet, that though a mother forget her child to which she herself has given birth, yet wilt thou not forget us ; for it is thy word, Lord. Is. 49: 15. Thou hast spoken through thy dear apostle Paul : Come out from this wicked generation, and touch not the unclean thing. Then thou wilt deliver us, and be our Father, and we shall be thy sons and daughters. 2 Cor. 6 : 17, 18. We now also go forth without the camp, and will help bear thy reproach. Heb. 13:13. Lord, teach us to pray according to thy will, that we may pray in spirit and in truth, that we may truly call thee Father ; for a son must honor his father, and a ser- vant his master. Mai .1:6. Grant us therefore to be partakers of the word which declares : These are 508 MARTYRS MIRROR. they who have not loved their life, but have deliv- ered it into death; for those that are slain by men, have a better hope to expect from God, namely, that they shall be raised again; for thou provest thy chosen; thou triest them as gold in the furnace, and thou receivest them as an offering of burnt sacrifice. Ps. 66 : 10. Lord, now let thy servant depart in peace. Holy Father, sanctify thy Son, that I may be found unblamable at thy appearing. Keep me, holy Father for thy holy name's sake. Amen. Luke 2 :29; John 17:11. An admonition of Adrian Corneliss, to the friends. The rich grace and peace of God our heavenly Father, who has purified us by the washing of regeneration, and the renewing of the Holy Ghost, has enlightened our hearts, and opened the eyes of our understanding through the hope of the Gospel, and warned us, that denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world, and keep our- selves unspotted from this world, before God the Father, who will have all men to be saved, and to come unto the knowledge of the truth, that at the time of revelation we may have hope and consola- tion, and be counted among the number of the elect. The father and his blessed Son Jesus Christ fit you for this, now and evermore. Amen. Tit. 3:5; 2 Cor. 4:6; Eph. 1:18; Tit. 2:12; James 1:27; 1 Tim. 2 14. We, fellow-citizens with the saints, and of the household of God, built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone, in whom all the building fitly framed together groweth unto a holy temple in the Lord, to the twelve tribes which are scattered abroad through cruel edicts and severe persecution, greeting. Eph. 2:ig — 21; 1 Peter 2:6; James 1:1. Hence, my dear brethren and sisters, do not become weary because you now suffer for a season, and have to flee from one city into another; but remem- ber, my dear friends, that it all conduces to your happiness, and take for an example Tobit, with his wife and son, how he had to flee, and to be hid naked; likewise, Matthias with his sons and those who loved him, when he said : ' ' Whosoever is pious and of good cheer, let him make his testa- ment, and follow me." Matt. 10:23; Rom. 8:28; Tobit 1:19; 1 Mace. 2:27. Take also Abraham, Isaac and Jacob for examples, who dwelled in tents, and also others; for here we have no continuing city; they wandered about in sheepskins and goatskins, in hunger, want and affliction, of whom the world was not worthy. Gen- esis 1 2. See, my dear friends, think not that you are the only ones, or that you are forsaken by the Lord, when some tempest assails you; but remem- ber that we must through much suffering take the kingdom of God. Sir. 2:10; Acts 14:22. If the aboverqentioned had been mindful of the country from whence they came out, truly, they might have had opportunity enough to have returned; but they declare plainly that they sought a country, a city which has foundations, whose builder and maker is God; wherefore God was not ashamed to be called their God. Ex. 3:6. Thus, also, my dear triends, will he not be ashamed of us; for he says through his pious prophet Isaiah : ' ' Can a mother forsake her own child, to whom she herself has given birth ? Yea, she may forget it, yet will thy God not forget thee." Is. 49:15. Consider, therefore, how the gracious Father has been with all the pious children of God, and how he has preserved and upheld them under his powerful hand, as we may clearly under- stand from Abraham ; for when he went into a strange country, he often had God for his comforter. He gave Jacob courage when he fled before his brother Esau. He fed Hezekiah three days and three nights, who complained of the blasphemy of Sen- nacherib. 2 Kings 19:6. He delivered the Jews through Judith, when they were besieged by Holo- fernes. Judith 13:8. He delivered the three young men from the heat of the fiery furnace, and was in the pit with Daniel, so that the lions did not devour him. Dan. 3:25; 6:22. He delivered Israel from the bondage of Pharaoh. He delivered Rahab from the shadow of death. Josh. 6 : 25. He saved Susanna through Daniel. He delivered Peter from prison. He delivered John from the Isle of Patmos. He comforted Paul by the vision on the way to Damas- cus. He comforteth the apostles through the Com- forter, the Holy Ghost. He turned Joseph's great sorrow into great joy in Egypt. Thus, God will also turn the sorrow of every one of you into great joy, even as he himself declares : "The world shall re- joice ; but ye shall mourn and be sorrowful ; but be of good cheer, God shall turn your sorrow into joy. A woman when she is in travail hath sorrow, but as soon as she is delivered of the child, she remem- bereth no more the anguish, for joy that a child is born into the world. And ye now therefore have sorrow : but I will see you again, and your sorrow shall be turned into joy, and your joy no man taketh from you. John 16:20 — 22. Therefore, my dear friends, be not afraid of the sons of men, who pass away as grass. "Fear not, little flock ; for it is your Father's good pleasure to give you the kingdom." Luke 12 : 32. Be not afraid, my dear friends, of this tyrannous generation ; fear not them that kill the body; but I will show you whom you shall fear : fear him who after you are dead has power to cast into eternal fire. And, my dear friends, we have here a little suffering of trib- ulation, but it is very small in comparison with the everlasting torment or punishment. John the Revelator says : Fear God, and give glory to him. Rev. 14:7. And the prophet Esdras says : "Behold, God himself is the judge, fear him : leave off from your sins, and forget your iniquities, to meddle no more with them forever: so shall God lead you forth, and deliver you from all trouble. For behold, the burning wrath of a great multitude is kindled over you, and they shall take away certain of you, and feed you, being idle, with things offered unto idols. And they that consent unto them shall be had in derision and in reproach, and trodden un- der foot. For there shall be in every place, and in the next cities, a great insurrection upon those. that MARTYRS MIRROR. 509 fear the Lord. They shall be like mad men, sparing none, but still spoiling and destroying those that fear the Lord. For they shall waste and take away their goods, and cast them out of their houses. Then shall they be known who are my chosen ; and they shall be tried as the gold in the fire. ' ' There- fore, my chosen, behold, the days of trouble are at hand, but the Lord will deliver you from the same. Be ye not afraid, neither doubt ; for God is your guide, and the Lord will not leave you orphans ; for he cares for us all, and will preserve us as the apple of his eye. 2 Esdr. 16:67 — 75; Wis. 3:6; Jn. 14:18. Hence, faint not at the tribulation in which we are, but adhere to the Lord, and the tempest will soon attack you ; but, my dear friends, remember, as the sufferings of Christ abound in us, so our con- solation also aboundeth by Christ, since eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath pre- pared for them that love him. Eph. 3 : 13; Matthew 7:25; 2 Cor. 1:5; 1 Cor. 2: 9. Let every one there- fore, that has this hope in him, purify himself, even as he is pure, and go out from this sinful gener- ation, and have no fellowship with the unfruitful works of darkness, but rather reprove them. For it is a shame even to speak of those things which are done of them in secret. But all things that are re- proved are made manifest by the light: for whatso- ever doth make manifest is light. Wherefore he saith, Awake thou that sleepest, and arise from the dead, and Christ shall give thee light. 1 John 3:3; Eph. 5:11—14. Hence, my dear friends, if there should be yet some among you, that are slothful or drowsy, let them wake up now, or they will be shut out with the foolish virgins. O, my dear friends, it will not avail that some of you know the way. O, my dear friends, knowledge puffeth up, but charity edifieth: for it avails not to know the way, but it must be walked ; and though it is strait and narrow, and fraught with much labor, it must nevertheless be walked.' 1 Cor. 8:1: John 13:17; Matt. 7 : 14. Therefore, my dear friends, who have become partakers of the heavenly calling, make good use of the time of grace, and look not to those who pro- ceed so lukewarmly and slothfully; but strive to enter in at the strait gate; for many will seek to enter in, and shall not be able. Luke 13: 24. Why, my dear friends ? Because they seek to enter in by another way, which is not commanded us. But those who enter in by Christ, since he is the way, they are the ones that shall inherit the city, whom the Bridegroom will make sit down at the table, and will serve them. But, my dear friends, the luke- warm, that are neither cold nor hot, God will begin to spew out of his mouth, who say they are rich, and increased with goods, and know not that they are poor, miserable, naked and blind. Hence, Sol- omon says: "Go to the ants, thou sluggard, and consider their labor ; they gather in the summer their sustenance for the winter." And Jeremiah says : ' ' The crane and the swallow observe the time of their coming; but my people observe not the time. " O ye ignorant, the ox knoweth his master' s crib. Ye who say, It will be fair weather to-morrow, and it cometh to pass ; O ye, who can discern the face of heaven and earth, why can ye not discern among yourselves that which is right? Matt. 16 : 3. Therefore, my dear friends, take heed that none of you be found slothful ; but let your loins be girded, and have your staff in your hand, to eat the pass- over ; for we have a passover to eat, which is Christ; Therefore let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth. E-x. 12:11; 1 Cor. 7:8. Hence, my dearly beloved friends, think it not strange, if you are tried by the fire of tribulation, as though some strange thing happened to you ; but be partakers of Christ's sufferings, that in the time of revelation, you may have hope and consolation. Let none of you suffer as a thief or murderer; yet if any man suffer as a Christian, let him not be , ashamed ; but let him glorify God on this behalf. For the time is come that judgment must begin at the house of God ; and if it first begin at us, what shall the end be of them that obey not the gospel of God ? And if the righteous scarcely be saved, where shall the ungodly and the sinner appear? Hence, Solomon says : If the righteous are recom- pensed, how much more the wicked and the sinner. 1 Pet. 4: 12, 13, 15 — 18; Prov. 11 131. Therefore, my dear friends, take heed and flee the shadow of this world, and seek not to escape the cross, so that you go into other countries, to obtain great liberty. O no, my dear friends, but always submit to the cross ; for the children that are under the rod are therefore obedient, fearing lest their Lord should come, and find them sleeping ; hence, they are always watchful, that they may not be found sleeping; for as soon as the flesh obtains a little freedom, it takes still more of its own accord. My dear friends, though I have written this thus boldly, accept it nevertheless in good part ; for I am not your lord in this matter ; but I write as my own flesh testifies. Hence, my dear friends, walk in wisdom toward them that are without ; remain among the scattered flock of Israel ; for where blood is shed, gain is to be had ; there put your pounds out to usury, each according to the gift received from God; in honor preferring one another; and en- deavoring to show yourselves tried ministers unto God. Col. 4:5; 1 Pet. 1:1; Matt. 25:15; Romans 12 : 10. Lay aside all malice and hypocrisy, and, as newborn babes, desire the sincere milk of the word, that ye may grow thereby : if so be ye have tasted that the Lord is gracious, to whom ye have come, as unto a living stone ; hence, build yourselves up a spiritual house, a royal priesthood, a holy nation, a peculiar people, that ye, as obedient children, should show forth the praises of him who hath called you. 1 Pet. 2 : 1 — 5, 9. If any man speak, let him speak as the oracles of God ; fulfill your ministry wisely, that your treas- ure be not evil spoken of; and as you were diligent in going astray from God, so give now so much the more diligence to turn to the Lord, and abound therein. 1 Pet. 4:11; Baruch 4 : 28 ; Rom. 6:19. Do good unto all men, especially unto them who are of the household of faith, and see that you add to 510 MARTYRS MIRROR. your faith virtue; and to virtue, knowledge; and to knowledge, temperance; and to temperance, pa- tience; and to patience, godliness ; and to godliness, brotherly kindness ; and to brotherly kindness, char- ity; for if these things be in you, and abound, they make you that ye shall neither be barren nor un- fruitful in the knowledge of our Lord ; but he that lacketh these things is blind, and gropeth for the wall, and hath forgotten that he was purged from his old sins. Gal. 6 . 10; 2 Pet. i : 5 — 9. Let it not be so with you, my friends ; make to yourselves friends of the mammon of unrighteousness, and if you are partakers in the spiritual things, share also the temporal things with one another, and let this be done in order, and remember that it is more blessed to give than to receive ; for we read, John 6, that some followed the Lord, to whom he said : " Ye .follow me, not because ye saw the miracles, but be- cause ye did eat of the loaves, and were filled." Luke 16 : 9; Rom. 15 : 27 ; 1 Cor. 14 : 40; Acts 20 : 35; John 6 : 26. Therefore, my dear friends, labor not for the meat which perisheth, but for that meat which endureth unto everlasting life; for man doth not live by bread alone, but by every word that proceedeth out of the mouth of God ; for " meats for the belly, and the belly for meats ; but God shall destroy both it and them." Luke 6 : 27; Deut. 8 : 3; 1 Cor. 6 : 13. Thus, my dear friends, if you live according to the Gospel, you will be fruitful branches of the true vine Christ, comely olive branches grafted into Christ. My dear friends, be not moved away from the Gospel by the enemies of the cross of Christ, who would preach the Gospel without the cross. Do not believe them, -for they are those who love your flesh, and kill your souls, and put pillows under the arms, or under the head. Avoid them, for such serve not the Lord Jesus Christ, but their own belly, and by good words and fair speeches deceive the hearts of the simple. For we are not ignorant of the devices of the devil ; since he can transform himself into an angel of light ; what wonder is it then that his ministers assume this appearance? Philip. 3 : 18; Ezek. 13: 18; Rom. 16: 17, 18; 2 Cor. 11 : 14, 15. O my dear friends, a thief cometh not, but for to steal, and to kill ; hence, beware, lest you be de- ceived by them, and thus fall from your own stead- fastness. John 10:10; 2 Pet. 3: 17. Therefore, hold that fast which thou hast, that no man take thy crown ; and let him that standeth take heed lest he fall; for what hast thou that thou didst not receive? for every good gift and every perfect gift is from above, and cometh down from the Father of lights, with whom is no variableness, neither shadow of turning. Rev. 3:11; 1 Cor. 10:12; 4:7; James 1:17. Therefore, exhort one another daily, my dear friends, the more so, as the day of Christ is at hand, and while it is called to-day. Heb. 3:13. And see that you care for one another; and, my dear friends, when you assemble together, make not many inquiries concerning others, or as to where each particular one lives: in such things be igno- rant, and in malice be children; but in understand- ing be old and hoary, and keep the doors of thy mouth from her that lieth in thy bosom. 1 Corin- thians 14: 20; Micah 7:5. My dear friends, if you have understanding, answer your neighbor; if not, lay your hand upon your mouth, lest you be caught in an unseemly word, and put to shame. Sir. 5: 12. Let no corrupt communication proceed out of your mouth, but that which is good to the use of edify- ing, and may minister grace unto the hearers. And grieve not the Holy Spirit of God, whereby ye are sealed unto the day of redemption. Eph. 4 : 29, 30. My dear friends, herewith I hope to take leave. Do not take it amiss that I have written you a little ; I hope it will tend to edification ; I have done my diligence with the little gift the Lord has given me. By me, Adrian Corneliss, glazier, your unworthy brother, who am not meet to be called a brother. 1 Cor. 15:9. Written in my imprisonment, sitting in the stocks, with two fellow-companions, and one who is separately confined, and two sisters that are below us. We wait daily for the redemption of our body; and our pilgrimage, I trust, is half finished. I hope that we shall soon have completed the rest. We commend you to the Lord, dear brethren. Remember the prisoners; we remember you in our prayers. Heb. 13:3. Salute all lovers of the only salvation by name; the times are too perilous now, to mention them ; hence we must govern ourselves accordingly. Let me inform you, how it went with us in our last time. When we were to be offered up on Mon- day, a priest came to us on Sunday, who talked to us, and said: "You have to die." Answer. ' ' Thus did also the Jews, who said : We have a law, and by our law you must die. So must we also, as the decree of the Emperor shows." But we asked the priest, whether their things were right. He replied: "Not all; for we have also abuses in our church." We then said : "A little leaven leaveneth the whole lump." 1 Cor. 5 : 6. He replied; "It has to be leavened." By this we may perceive that their things are not good. But beware of such; for they are not sent from God. Jer. 14:15. Salute all lovers of the di- vine word. Confession of Adrian Corneliss before the magis- trate and the priests, together with an account of the manner of his apprehension. My dearly beloved brethren and sisters, to the twelve tribes which are scattered throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia, with all that call on the Lord out of a pure heart, in their and in our places, greeting. Jas. 1 : 1 ; 1 Pet. 1:1; 1 Cor. 1:2; 2 Tim. 2:22. I must yet write to you a little, hoping herewith to take my leave. Let me tell you how it went in my imprisonment. I had come to Leyden, and there conversing with a brother, we wondered how it came that they kept our friends confined so long. We therefore agreed that I should go and see Jan of Delft, the Bailiff's servant, and ask him, how it stood with the pris- oners, and whether they would not soon be offered MARTYRS MIRROR. 511 up. He replied: "I hear nothing at all concerning it." I then said: "This long imprisonment gives you much trouble. ' ' Jan. "I would be well satisfied to see it come to an end soon." Adrian. '"You can hardly get away any more." Jan. "Yes, that is so." Adrian. "You ought to have some rest." Jan. " It would soon be time." Adrian. "Jan Jans, I should like to have a little conversation with you about certain things." Jan. "I have something to do yet; I shall speak with you; just wait here a little while for me." I waited a little, and he returned, even before he had attended to the prisoners or brought them their food. He came and spoke to me in a friendly way, and accepted my words with such suavity (Psalm 55:21), that I knew not but that he would also embrace our faith. I then said: "Jan Jans, what do you think, will you abandon this service, and release the prisoners ? I shall see that you will not be a loser by it; for it is in your power, you have the keys." Previous to my saying this to him, he had said to our friends in prison: "Shall I leave the door open some time that you can escape?" "Why should you do this?" replied our friends. On this account I spoke the more boldly to him, remember- ing the words concerning Paul and the jailer (Acts 16 : 29), if perad venture the Lord had showed like grace to this man; and having been urged by our friends, I had a long conversation with him. He asked me whether I knew those whom he named to me. I said: "No, but I have heard of them." One, however, he mentioned, whom I well knew. "Yes, I know him well," I said. He asked me, where I was from. I replied: "I am a native of Schoonhoven , ' ' but I did not tell him that I re- sided at Delft. But with all my prudence, the devil, as is well known, was still more cunning. Gen. 3:1. When we had walked together for a long time, we arrived again at the prison. He then said: "Do you want to talk with the prisoners?" I went in without any fear, and coming to our dear sisters, we conversed together, without manifesting previous acquaintance, however. This servant then went off a little ways, and spoke to another servant. I then plainly saw what I had got myself into. Now, some one may ask: Why did you go in? dear friends, my flesh and blood did not impel me to.go in there. In vain we run; it is just as the prophet says; "We may flee, but cannot escape." Ps. 139:7. Hence, we must all come whither our destiny calls us. I had anticipated that my journey to Leyden would not be a fortunate one. The other servant then asked me whether I wished to go above to the others. I thought to myself that it was now as bad as it could ever be- come, and went above. They then shut the door after me, and one of them went for the Bailiff. Hav- ing been above for a little while, and conversed with our friends, I went below again. They opened the door, and the night Bailiff stood before it. He said : "You will have to remain here a little while." 1 then asked whether I should go above. He re- plied: "Yes." I then said: Christ had twelve apos- tles, and one was a Judas; but here were only two, and one was a Judas. However, the Lord be praised for his grace. Without much delay, they shut me up above alone, whereupon I immediately began to sing the hymn: " O Waerheydt hoe zijt gy nu vertreden ! " " Is. 59:14. I did not, however, enjoy a very long respite ; since much people came, and hence they immedi- ately came and took from me my testament, and the hymn about our four friends, which I had com- posed. They then shut me up with E. S. Soon after, the Bailiff came with the whole council . The gates were shut, and it was reported that there were a dozen in Leyden ; hence they were very assidu- ous, thinking they had caught a great gentleman or captain; but alas ! they had not. The Bailiff then asked: "Where is your rapier?"* I replied : ' ' My Master has not taught me to carry a rapier. ' ' Bailiff. "Who is your Master?" Adrian. ' ' Christ is my Master. ' ' Bailiff. ' ' Christ is the Master of us all. ' ' Adrian. "If Christ were your Master, you would not dare fight against him; but it will be hard for you to kick against the pricks." Acts 9:5. Bailiff. "We are responsible for that." They then asked me where I had slept. Adrian. ' ' I have slept well; did you sleep badly? " Bailiff. "No, I shall make you tell." One of the lords then asked me whether I had been rebaptized. I replied: "No, I was baptized aright once." Bailiff. ' ' Who baptized you ? ' ' I asked him whether he also wished to be bap- tized. Bailiff. "Don't be ashamed to tell; I will tell you, where and by whom I was baptized: here in St. Peter's church." Adrian. "If you wish to be also baptized, I will tell you." Bailiff. ' ' I have no desire for it as yet. ' ' Adrian. " Neither are you fit for it." Bailiff. ' ' Where is the servant with the hat, that accompanied you?" Adrian. "I know nothing of a servant with a hat." Bailiff. ' ' We saw him walk with you. ' ' Adrian. "Lord bailiff, you lie; if you are a ser- vant of Christ, you ought not to lie." Eph. 4:25. They then showed me the hymn about the friends and asked me who had written it. I replied : "I wrote it. ' ' Thereupon they asked whetlfer I had also com- posed it. I told them I wrote it, but said nothing about composing. The under bailiff then said : ' ' You were at my house one Friday, and taught me a refrain about Mary Magdalene ? ' ' Adrian. "You have also lied; for my Master has taught me no refrains. ' ' Under bailiff. " Or an exhortation?" Adrian. "It is not so. ' ' The servants and others then said : ' ' The fellow is drunk." * A light sword with a very narrow blade. — Tra>, 512 MARTYRS MIRROR. Yes, dear friends, then I remembered the words of Peter, Acts 2; as they were drunk, so was I. hav- ing tasted neither beer nor bread all day. They were then about to leave, but found themselves at a loss where to put me; for John of Delft, the servant, said: " It is all right with E. S. ; but now this rogue will spoil him again. ' ' Nevertheless, they put me with him. All this took place the same Monday on which I was apprehended. The following Thursday the Bailiff came, with two judges, and a commissary from the Hague; they asked me many questions, which I could not answer, and also demanded to know where I had slept, which I would not tell, together with many other things too tedious to relate. They also asked : " Do you know Jelis of Aix-la-Chapelle ?" I replied : "I never in my life was at Aix-la-Chapelle." As they kept on asking me for a long time, I finally said : "I know him." They then asked where I had been with him. I replied: "I cannot tell you this;" more I would not say. "We shall make you tell," said they. ' ' My lords, ' ' I replied, ' ' I liave always been careful not to know much, so that in case I should be apprehended, I might not have much to tell." They then laid before me the letters I had sent them, and also the hymn; they readily saw that it was the same hand-writing ; but I did not confess it. I thought to myself: There is plenty of time yet for it; for I will have to tell them something any way, when they torture me. For the matter concerned myself; hence I did not keep it secret, when I was tortured ; but as regards others, I had no warrant to ac- cuse them, and hence I did not want to know where the friends lived, when I talked with any one. And let me tell you, dear friends, this matter is sadly overlooked by some, who are continually inquiring after this one and that one, and take it amiss, if you do not give them the desired information. O dear friends, if you knew what suffering it would mean if you were imprisoned, you would not make such in- quiries. Hence, if you wish to make any inquiries, inquire after the faith that can save your souls. See, my dear friends, accept this in good part; for I have written it out of love. All the torture I have suffered was inflicted upon me, to make me inform on others; hence, the less you know, the less you have to answer. The commissary then examined my tes- tament, and said : This is a proscribed testament. I replied : "There you have also lied." Thereupon he was silent, and evening came on. They then went away, promising to consider my case in the day- time. Saturday morning^ they all came before eight o'clock, and took me into the torture chamber, where the executioner was. They then asked me whether I had not changed my mind, and would answer their questions. I began to admonish them. They said : "We have not come here to be taught by you; but we ask you whether you will answer our questions." But this I did not intend to do. The executioner then stripped me, and bound my hands behind my back. There was a windlass there, and tying a block to my feet, they drew me up and left me hanging. While thus suspended they inter- rogated me, but I did not answer. They then let me down, and the Bailiff asked me where I had worked since I left Flanders. At Delft, I replied. There- upon they asked me still other questions, and as I refused to answer them, they drew me up again, and untied the block. The executioner then placed a piece of wood or iron between my legs, which had been bound together, and stood on it. Being let down again, I was asked by the Bailiff, whether I and six of my friends had not been at Leyden at a certain time, which he specified. I did not confess it. Again the executioner drew, me up, they having blindfolded my eyes, and they took rods and scourged me. After I was let down, the bailiff said : "Tell it, or I shall tell you ?" I would not accuse any one. They drew me up again, pulled my beard and hair, and beat and scourged my back; but as my eyes were blindfolded, I could not see who did it. They might also have asked : "Who smote you?" Luke 22:64. This continued until I had been beaten with seven or eight rods. When they let me down, and I did not answer for a long time, they, fearing that I should faint away, poured water over me, which they had also done while I was suspended. I sat down, and as I did not speak for a long time, the Bailiff said : "You will not tell it; I will tell you: you slept at Stephen Claess' . ' ' Adria.71. ' ' That is true. ' ' Bailiff. ' ' You were here before the prison, with six of your friends, and exhorted the prisoners, that they should strive valiantly, and adhere to their faith ; and you went and hired a boat for six stivers. Who was the fellow to whom the boat belonged, and the one who was in the other boat, who gave the skip- per half a stiver, into whose charge he committed his chest, bacause he was to sail with you ? And he knew the fellow's name, and knew also what we had done, and that a woman'was with us, and how we had read, and that two, sat there, bareheaded, and where we had gone up. I then acknowledged that it was so, and they wrote it down; however, I excused the two from those that were in the boat; but it was of no avail, and thus the matter was left. They then showed me the letters, about four or five in number. "Yes," said I, "I wrote them." Upon this they said: "This is the placard writer." "It is cer- tainly not proper," said the judges, "that you dis- parage the Emperor in such a manner." I replied : "I do not disparage the Emperor; however great the Emperor is, the Supreme Emperor is still greater. Bring me a Bible ; I shall prove to you what I have written. " Thereupon they said : ' ' Why did you write these letters ?" I replied: "I wrote them because my grief was stirred, and that you might no longer stain your hands with blood, and might repent, as did those of Nineveh." Jonah 3:5. Thus the matter rested. They then asked me what I thought of the sacra- ment of the altar. I told them that it was good for nothing. Ques. ' ' How long have you not been to it ? " Ans. "Not for four years." Ques. ' ' Have you belonged to this belief so long ? ' ' Ans. "No." Ques. ' ' Why did you not go, then ? ' ' MARTYRS MIRROR. 513 Ans. "Even in my ignorance I knew that it was good for nothing?" Thereupon they went away, having been engaged with me from eight o' clock until half-past eleven in the forenoon. This is what I said on that occasion. Dear friends, be not discouraged, though what I have written presents rather a gloomy aspect; the Lord helps his own; if the Lord had not helped me, it would not have been possible for me to bear it; but we can do all things through him who strengthens us, that is, Christ. And as the sufferings of Christ abound in us, so also our consolation aboundeth by Christ, i Cor. 10:13; Ps. 46:1; Philip. 4:13; 2 Cor- inthians 1:5. Here I will let this matter rest. I bear in my body the marks of the Lord Jesus, spoken of by Paul. Gal. 6:17. On Sunday morning they came, and read to me my examination, and asked me whether it was cor- rect. Then I remembered the words of the prophet: ' ' They are evening wolves, that let nothing remain till the morrow, yea, whose feet run swiftly to shed innocent blood." Zeph, 3:3; Prov. 1:16. I then asked the bailiff, whether he was not yet sated with innocent blood, since he was so diligent in the way of unrighteousness. He replied : "I do not put you to death." I said : " The Emperor's edict puts us to death; but you ought therefore be satisfied with what you have, and not ask for more. By what will you prove that you may put us to death ? It is writ- ten : If thy brother shall trespass against thee, go and tell him his fault between thee and him alone; if he will not hear thee, then take with thee one or two more; and if he will still not hear, tell it unto the church; and if he will then not hear, let him be unto thee as a heathen man and a publican." Mat- thew 18: 15 — 17. Here the Scripture says nothing about putting to death. Bailiff. ' ' We have another Scripture, where Paul says : The powers are not ordained in vain ; for God himself has ordained them. " Rom. 13:1. Adrian. "Yes, for the protection of the good, and the punishment of the evil (1 Peter 2: 14); but it seems to me the order is inverted, that they are for the punishment of the good, and the protection of the evil. ' ' Bailiff. "We shall prove to you from books, that we may put you to death." Adrian. ' ' You can riot do this with the gospel ? " Under bailiff. "What do you know about the gospel ? ' ' Adrian. " It is written : Repent ye, aud believe the gospel." Mark 1:15. Under bailiff. ' ' There are eight gospels written. ' ' Adrian. "lam well content with four; if these cannot teach me, neither can the others." Bailiff. " Shall we send you learned men, to in- struct you with the word of the Lord ? ' ' Adrian. " I am willing to be instructed with the word of the Lord. ' ' Bailiff. "Well said." Adrian. "I will not speak with them except in the presence of the court, and of those that are im- prisoned with me." This did not please them, and they went away, the bailiff leaving immediately for Delft. Three weeks after this, the bailiff came into the prison where we three in number, were sitting, and asked us whether we were riot almost beginning to get tired of it. We said : ' ' No. ' ' I then said : James says : ' ' Take it for an example of suffering affliction." James 5:10. It surprised them greatly that we minded it so little. I then said to the Bailiff: "As the sufferings of Christ abound in us, so our consolation also aboundeth by Christ." 2 Corin- thians 1:5. Bailiff. ' ' I should think it would weary you ? ' ' Adrian. ' ' Don' t you also begin to get weary of shedding this blood ?" He did not reply. Thereupon he asked whether they should send us learned men. We replied : ' ' We are always willing to be instructed with the words of the Lord. ' ' Bailiff. " You will not be instructed otherwise than with the word of the Lord ? ' ' Ans. ' ' We are always willing to give our faith for a better one, that it may not be said that we are obstinate ; and our adversaries ought to do the same." Bailiff. "That is so; suffer yourselves to be in- structed, perhaps your stay here is but brief? " Adrian. "You do not know whether your stay here will be long. Though we are now as forsaken, the Lord will soon be gracious to us. ' ' With this it rested. He then said : ' ' We shall send you some one." We called to him, as he descended the stairs, that he should bring a Bible or Testament with him. In the afternoon there came a priest with two ser- vants; he advanced in. fine style and laid out his wares, thinking to sell something, and his words were full of suavity. And when one of us spoke, he had much to say. Thereupon I said that the Lord had warned us of the leaven of the Pharisees, and of them that go in long clothing. Priest. "The clothing don't make it." I then told him that their things, as infant baptism, ringing of bells, mass, and all other trumpery, were good for nothing. Upon this he replied that holy baptism of infants was right. I asked where the authorization for it was to be found. Priest. "In the 16th chapter of the first epistle to the Corinthians .' ' Adrian. ' ' There it is written : The house of Ste- phanas are the first in Achaia who addicted them- selves to the ministry of the saints. These certainly could not have been infants; infants cannot addict themselves to the ministry of the saints, but have themselves to be ministered unto." He asked us in regard to the jailer and his house- hold, whether there were no infants there. Ans. "No." Priest. " How do you know it?" Adrian. "It is written there : The jailer rejoiced with all his house, that he had become a believer in Christ Jesus. Infants cannot rejoice in faith; for they have no faith." Then he was at his wit's end again. He fared likewise in regard to Lydia, the seller of purple. 514 MARTYRS MIRROR. Priest. ' ' When I was young, my faith was as perfect as it is now." Adrian. " What did you say then?" He made no reply. He also said : "When I was born, I had my hand, and was not conscious of it; so also, my faith, which was hid in me; and the original sin which I had was taken away through the regeneration of the water which takes place in the font." I asked him whether the water had been crucified for him, or Christ. Priest. ' ' Christ. ' ' Adrian. ' ' And yet you seek your salvation in the water?" He was silent. Dirk Jans then asked him where it was written that bells ought to be baptized. Priest. "This is instituted by the holy church." He also asked him concerning the reading of mass. He replied that he had God in the mass, corporeally in flesh and blood. I then told him that he was a deceiver. Priest. "Did not God say: 'Take, eat; this is my body; and drink, this is my blood, and as often as you eat this bread, ye do shew the Lord's death ?' " On this point we had much discussion. I then asked him whether he had read i Tim. 4? Priest. "Yes." Thereupon I inquired as to whether he had brought a Testament with him. Priest. "Yes, here is a Latin Testament." Adrian. ' 'We have not studied in Latin univer- sities, but in the highly celebrated school of the gos- pel, of which the Spirit of God is teacher. ' ' John 16:13. He said he could read it in Dutch. He then read the passage relating to the forbidding to marry, and the commanding to abstain from meats. 1 Timothy 4:3. I asked him concerning whom this was spoken. He replied that he did not know. Adrian. ' ' If you are a teacher you ought to know this?" Priest. " It relates to the end of the world." Adrian. "It speaks there of the latter times; now do you mean to say that these are not the lat- ter times ? ' ' Upon this he replied nothing, but said that he had not forbidden marriage, nor meats. We said : " Your father, the Pope, has done it, and you exerted yourselves with Haman to obtain mandates to put us and our people to death, and contributed in giving the Emperor ten thousand pounds of silver?" Priest. ' ' I did not. ' ' Adrian. "Are you Christians? Christians ought not to persecute any one." Pt zest. ' ' We do not persecute ypu. ' ' I then asked him, whether the Christian church persecuted, or suffered persecution. Priest. "It suffers persecution. ' ' I asked him wherein he suffered persecution, whether we were not the ones that suffer persecu- tion. Priest- ' ' We suffer persecution from the devil. ' ' We then demanded to know where it was written 'hat we might be put to death for our faith. He re- plied that it was ordained on account of the evil sects. We said: " We belong to no sect. " Priest. " It is suspected that it might also be the case with you." Thereupon Dirk Jans said: "Is a man hanged because he is suspected of having stolen, though he has not done so ? So neither may we be put to death before we are convicted." The priest finally went away. We had silenced him in many things concerning which he had no un- derstanding. I also said that he was one of those who rob God of his glory by their confession, pre- suming to forgive sins. Herein he was likewise de- feated, whereupon he went away. I hope that we shall soon offer up our sacrifice together. O my dear friends, see that you exercise a care for one another, and walk prudently; because men are so incensed, and make such strenuous efforts to apprehend our brethren, wherever they find them. Hence, walk a little more wisely herein, than some of you do for, dear friends, if the Lord permitted it, they would deal roughly with them if they had them. Therefore, take it in good part; for there are so few laborers in the harvest; hence, take good care of them that are in it. Moreover, dear friends, when you meet to speak of the word of the Lord, spend not your time in idle talk, and old wives' fables, but exercise yourselves in godliness, that you may be able to withstand in the evil day, and stand protected in all things; and always give diligence, in honor to build up the spiritual temple until the appearing of the Lord. 1. Tim. 4:7; Eph. 6; 13; 1 Pet. 2:5. He that is holy let him become holier still; he that is pure, let him become purer still; as Paul writes to the Thes- salonians, that they need not that he should write unto them, but he said that they should increase more and more. Rev. 22:11; 1 Thess. 4:9, 10. Thus also you, my dear brethren. Read the exhor- tation I have written you, which will no doubt be shown you. Salute all the friends in the Lord, es- pecially our brother G. , who is a faithful minister ; all that are in bonds salute him, and they also greet all lovers of the truth. We commend you to the Lord; know, that we are all of good cheer yet; the Lord be praised always. My dear friends, I must write you yet a little more. The paper was not sufficient before, for, dear friends, paper is a precious article when we are in bonds ; but as Habakkuk brought me some more, I write you a few additional lines, concerning certain things that occurred in our imprisonment, which were forgotten before, It happened that the servant who had betrayed me, came to bring us our food.. I then asked him to forgive me, if I had injured him in any way, and thus I often talked to him as kindly as I could, which we are commanded to do. Mat- thew 5:44. He replied: "You have not injured me, nor have any of your people. ' ' My kind words, and the love I manifested, caused him to feel ashamed that he had betrayed me, and that I spoke to him so affectionately. Rom. 12:20. A few more things about the priest that came to instruct us. I asked him whether he had faith. "Yes," he replied. MARTYRS MIRROR. 515 Adrian. "If you should sit here in prison with us for a month, I think you would deny your faith." Priest. "Possibly not." He then commenced speaking about faith, and said that faith was incomprehensible. I said: "If faith is incomprehensible, how then can we be saved ?' ' Then he was beaten. Thereupon we touched upon the calling of preachers, and the words of Paul, that teachers must be blameless, and following the passage further on, ' ' given to hospital- ity. ' ' I then said : ' ' You would rather be a guest, than entertain one, and receive strangers;" adding: " If I should come to your house, would you re- ceive me?" Priest. "Possibly." We also discussed infant baptism, which he would prove by the households. I asked him to whom the scriptures speak; do they not speak to them that have ears to hear, and hearts to under- stand ? Priest. ' ' Yes. ' ' I then asked him whether any scripture belonged to infants. Priest. " No. " Adrian. " If no scripture belongs to infants, nei- ther does baptism." Then he was caught and had nothing more to say about his infant baptism. He also spoke in regard to eating the flesh of Christ, and drinking his blood, how Christ gave his apostles flesh from his flesh, and blood to drink outwardly. I then said that he was worse than the Jews. Priest. "Why?" Adrian- "The Jews murmured and said: 'How can this man give us his flesh to eat? ' but you now come and would eat it." "Be assured," said I to the priest, "Christ did not speak this passage in the sense in which you adduce it." In short, he would gladly have retreated, could he have done so hon- orably, for there was no market for his merchandise. SIX PIOUS BRETHREN, NAMELY, LIEVIJN JANS, MEY- NERT HERMANS, PIETER THYMANS, REYER EGBERTS, HENDRICK ANTHONISS, CLAES GERBRANTS, ALL BURNT ALIVE FOR THE TESTIMONY OF JESUS CHRIST, AT AMSTERDAM, ON THE 6TH DAY OF AUGUST, A. D. 1552. "The blood of the martyrs," said one of the ancients, "is the seed of the church; the rose grows in and among the thorns; so also the rose of the blooming church of Christ." This appeared in these sore and sorrowful times, when scarcely anything was heard of but slaying, burning, murdering and shed- ding of the blood of the innocent and defenseless lambs of Christ; so that in that very time far more persons were stirred up to follow them and embrace their faith, than had been slain before. Whole bands so to speak, marched to the spiritual conflict, yea, to the places where nothing but certain death was to be expected . Each was ready to become an offer- ing for God (if he accounted him worthy for it.) Neither fire nor sword was feared for the testimony of the Lord: for they looked to his comforting and most glorious promises which he has given to the steadfast. This appeared in the year 1552, in the month of August, in the case of six pious Christians, who, having fled from Babel, betook themselves to the vision of peace, to the spiritual Jerusalem of the true church of" God, notwithstanding many assaults and storms were made upon them insomuch that it cost them their lives through the cruel and terrible death by fire. The circumstances of the case were as follows: Three of them had already through baptism been accepted as members of the church, and the other three were ready for it. In the meantime they were all apprehended, and brought to Amsterdam, where they all made a good confession of that most holy faith, which dwelt in their souls, though the last mentioned three greatly deplored the one fact, namely, that they were not baptized to which they, if it had been possible, would have yet attended be- fore their death. In short, sentence of death was passed upon them all, namely that they should be executed as heretics with fire, that is, in common language, burnt alive; which cruel death they all steadfastly endured, as appears from the following sentence, which we re- ceived from the book of criminal sentences of the city of Amsterdam, just as it was read in the court immediately before their death, and which we shall therefore here adduce as an indubitable attest of the aforementioned matter. Sentence of death of the aforementioned six per- sons, Lievijn fa?is, Meynert Hermans, Pieter Thymans, Reyer Egberts, Hendtick Anthoniss, Claes Gerbrants. Whereas Lievijn, son of Jans of Ghent, otherwise called Liefken de Keyser, weaver by trade; Mey- nert Hermans of Balch, wood-sawyer; Pieter Thy- mans of Sutphen, formerly cooper, now book-binder by trade; Reyer Egberts, citizen of this city, Hen- drick Anthoniss, of Leyden, both of them weavers; and Claes Gerbrants, nativeof Wormer, have re- sorted to the conventicles and gatherings of the An- abaptistical sect, and gone to hear the doctrines of the heads or teachers of said sect, namely, said Claes Gerbrants the doctrines of Menno Simons, ten years ago, and said Lievijn of Ghent, and all the others, the doctrines of Gillis, of Aix-la-Chapelle; and foras- much as they, adhering to the doctrines, errors and heresies promulgated by the aforesaid false teachers, have separated from the' faith, obedience and unity of the holy Christian Church, and hold pernicious views with regard to the sacraments of the holy church, insomuch that the aforesaid Lievijn, Mey- nert and Pieter, have been rebaptized by said Gillis, of Aix-la-Chapelle, thus renouncing the baptism which they received in their infancy, and the afore- said Reyer Egberts, Hendrick Anthoniss, and Claes Gerbrants, likewise renouncing their aforesaid bap- tism have confessed themselves to be ready for re- 516 MARTYRS MIRROR. baptism, if they can attain to it, all of which is con- trary to the holy Christian faith, the ordinances of the holy church, and the written laws and decrees of his Imperial Majesty, our gracious lord ; and as they moreover, obstinately persist in their unbelief, heresy and errors; therefore, my lords the Judges, having heard the demand made by my lord the Bailiff, concerning the aforesaid delinquents, to- gether with their confessions, and having duly re- garded the circumstances of the aforesaid case, con- demn said delinquents to be executed with fire by the executioner, and furthermore declare their prop- erty confiscated for the benefit of his Imperial Majesty, as count of Holland and our gracious lord, without derogation or prejudice to the privi- leges of this city. Done and pronounced in the court, on the 6th day of August, A. D. 1552, in the presence of all the Judges, dempto Andries Boelen, by the advice of the Burgomaster. Concerning the Torturing of Hendrick Anthoniss and Reyer Egberts, and when it Occurred. Of these, two were examined by torture, namely, Henrick Anthoniss, on the 28th of Tune, and Reyer Egberts on the last of June, 1552. Thus extracted from the book of criminal sen- tences, preserved at Amsterdam, in the keeping of the secretary of the city. N. N. PIETER VAN OLMAN, OR VAN WERWIJCK, PUT TO DEATH AT GHENT. ALSO A LETTER, WHICH THE SAID PIETER VAN OLMAN, OR VAN '" WERWIJCK, WROTE IN PRISON IN THAT CITY, WHERE HE GAVE HIS LIFE FOR THE TESTIMONY OF JESUS, A. D. 1552. The abundant grace and peace from God the Fa- ther and the Lord Jesus Christ be with you. Grace and peace be with you from God our Father and our Lord Jesus Christ, who is the Father of mercies, and the God of all comfort, who comforteth us in all our tribulation, that we may be able to comfort them which are in any trouble, by the comfort wherewith we ourselves are comforted of God. For as the suf- ferings of Christ abound in us, so our consolation also aboundeth by Christ. For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory; while we look not at the things which are seen, but at the things which are not seen : for the things which are seen are temporal ; but the things which are not seen are eternal. For we know that if our earthly house of this tabernacle were dissolved, we have a building of God, a house not made with hands, eternal in the heavens. For in this we groan, earn- estly desiring to be clothed upon with our house which is from heaven : if so be that being clothed we shall not be found naked. For we that are in this tabernacle do groan, being burdened : not for that we would be unclothed, but clothed upon, that mortality might be swallowed up of life. Now he that hath wrought us for the selfsame thing is God, who also giveth unto us the earnest of the Spirit. Therefore we are always confident, knowing that, whilst we are at home in the body, we are absent from the Lord ; for we walk by faith, not by sight. We are confident, I say, and willing rather to be absent from the body, and to be present with the Lord. 1 Cor. 1:3 — 5; 2 Cor. 4:17, 18; 5:1 — 8. Rom. 8: 22; Rev. 3 : 18. I admonish you, dear brethren and sisters, by the mercies of God, that you will diligently assemble yourselves together, to give each other good in- struction in the eternal truth of our Savior, while you have time; for here we have no continuing city, but we wait for one, and this through patience. Heb. 10:25; i3:H- Therefore, dear brethren and sisters, take the word of the Lord well to heart, and understand well what the Lord says, that you may stand fast valiantly, when you are tried; for I tell you, dear brethren, that valiant fighting must be done to a much greater extent than I thought ; for they approach us with such subtle questions, and honeyed words, in order that they may catch us. in some word, and thus cause us to apostatize. Hence, dear brethren, teach one another well to discern which is the way of the Lord, and the way of the devil, and which is the true worship of God, and the worship of the devil and of idols, and which are the children of the Lord, and the children of the devil ; for the children of the Lord are not of this world ; hence the world hates them ; they all suffer persecution ; they are led to death, as sheep for the slaughter, and are hated by all men ; they are a prey to all ; they have nowhere a certain dwelling-place; they are the off scouring of all men ; they weep and lament, and the world rejoices ; they suffer reproach, because they trust in the living God. In this the children of God are manifest, and the children of the devil : he that doeth righteousness is righteous, even as he is righteous ; he that committeth sin is of the devil. Therefore, O dear little children, love not the world, neither the things that are in the world ; for if any man love the world, the love of the Father is not in him . For all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father but is of the world. And the world passeth away, and the lust thereof, but he that doeth the will of God abideth forever. Jas. 1 : 27; John 17: 16; Ps. 44:22; Is. 59: 15; 1 Cor. 4: 11, 13: Jn. 16 : 20; 1 Tim. 4 : 10; 1 John 3 : 10; 2 : 15 — 17. My most beloved, know that I fought a great conflict against the rulers of darkness and false prophets ; for they said that one may nevertheless hear, and be taught by, them, though they do not live according to the commandments of the Lord. I then asked : "Is not he a stranger to the Lord who walks not in his commandments?" They re- plied : "Yes." Then I said that Christ says (John 10 : 27): "My sheep hear my voice, and they follow me; but they hear not the voice of strangers, but flee from them : ' ' hence, if I should hear strangers, I would not be of Christ's sheep ; for his sheep hear not strangers. They replied : " They certainly preach MARTYRS MIRROR. 517 the truth; the word is therefore not diminished." I replied : "John says (i John 2:4): He that saith that he knoweth God, and keepeth not his com- mandments, is a liar, and the truth is not in him. Now, if there is no truth in him, how can he speak the truth ? Else John must lie. Christ says (Matt. 7 : 18): A corrupt tree cannot bring forth good fruit. Again (Matt. 12 : 34) : How can ye, being evil, speak good things? Solve this question, and I will believe you." I tell you, though he should take a Testa- ment, and read it from beginning to end in your church, as the apostles have written it, yet I will prove to them, that they lie. But let a man speak the same words, who walks in the ways of the Lord, and he will speak the truth. If one of your people should preach these words in your temple, with re- gard to drunkards, adulterers, thieves, murderers, covetous, defamers, evil-speakers, , etc. , and say : Ye are a chosen generation, a royal priesthood, a holy nation, a peculiar people; that ye should shew forth the virtues of him who hath called you out of dark- ness into his marvelous light : which in time past were not a people, but are now the people of God ; which had not obtained mercy, but now have ob- tained mercy (1 Pet. 2:9, 10); if he should speak these words with regard to this wicked people, would he not lie ? But if a godfearing man were to speak these words with reference to the godfearing people, he would speak the truth. Again, if you should preach : For thy sake we are led to death, as sheep for the slaughter ; would this not also be a lie from you? But a godfearing man would speak the truth." Thus we had many words, but all to no purpose. I then asked whether the children of the Lord must not all be spiritual. ' ' Yes, ' ' he replied. Thereupon I asked, why then they were called spiritual, and the others secular, when they must all be spiritual. This they were not able to explain. I then said : Christ prays not for the world, but for them that are not of the world (John 17:9); now, if you are spiritual, how comes it that you are not all of one mind? for some may only go in gray; are not allowed to handle money, and their shoes must have an opening on the top; others must all go in black ; some, again, all in several colors; and others may not eat cooked food, and may not talk with father or mother when they see them ; but when they do not see them, they talk with them. I said : ' ' These are all different sects, planted by men, and not by God ; therefore they will all be rooted up." Matt. 15:13. To this they did not have much to say. I then said: "Your doctrine is the doctrine of the devil ; for all that is done and observed, is contrary to the truth, as Paul says (1 Tim. 4:1, 3): That in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils ; forbidding to marry, and commanding to abstain from meats, which God hath created. Now I see that you teach this ; for you forbid to marry, and command to abstain from meats." Then they bade me go away. Soon after, the Dean of Ronse came, and with him another priest; they assailed me most severely with subtle questions ; but the Lord preserved me, so that I was not betrayed. He asked me whether I did not believe that the bread which Christ gave his apostles was the body of Christ, when he said : "Take, eat; this is my body, which is broken for you ? " I replied : ' ' That bread was not the body ol Christ, which was broken for us; it was for a me- morial." He rejoined: " The bread became changed into his body." But I said, that it was for a me- morial, and was not the body itself. They then questioned me in regard to baptism, whether infants did not have to be baptized. I said: "There is nothing written of infant baptism, but of baptism upon faith." Then they said: "Behold, we will prove that infants must be baptized. Does not Christ say, John 3: Except a man be born again, of water and of the Spirit, he cannot inherit the kingdom of God ? " I said: "This is not spoken to infants, but to those who can hear." But they said: "It is, " and would thereby prove and establish in- fant baptism. Thus we had many words, but agreed in nothing. Therefore I admonish you, dear brethren and sisters, to instruct one another well in all matters, namely, concerning the Supper, baptism, the incar- nation of Christ, and in regard to the spiritual chil- dren and the children of the world; and walk wisely in the fear of the Lord, and fear not men, though they rage furiously. I also admonish you, dear brethren and sisters, by the love of our Lord, that you will all pray the Lord for me, so that I may stand fast valiantly, when I am tried. I furthermore entreat you, that you will diligently instruct my beloved mother, in all matters, and also my brother, and my wife, if haply they might become converted. The Lord fill you with his Spirit, Amen. Written in fear on account of the people who were constantly here. The abundant grace and peace from God the Father and the Lord Jesus Christ be with you. Amen. He that feareth the Lord will do good. Sir. 15:1. THE LAD CORNELIS VAN KULENBURGH, A. D. I552. In the year 1552, there was apprehended under the administration of the Count of Kulenburgh, for the testimony of Jesus, a lad called Cornelis; he was kept imprisoned at said place about three years, and then burnt for the truth of Christ. During his imprisonment he was greatly assailed by priests, monks and prelates, who were gathered in the castle of Kulenburgh. These ministers of said Ro- man antichrist laid many snares for said youth, to entrap his soul; they inflicted severe tortures upon him, that he should name his fellow-believers, and then plied him again with fair promises of this world, herein following the example of their master, Satan, with our Savior Jesus. But this prisoner, though young in years, yet old in the faith, through the grace of God valiantly resisted this temptation, on which account he was [condemned to death]* * As indicated by the brackets, these words are not found in the original, but have been inserted by us, to complete the sense, which has apparently been marred by a typographical, or other, omission.— Trans. 518 MARTYRS MIRROR. by said count, the latter being constrained to this by the so-called spirituals (priests), and his desire to remain a friend of the Pope. John 19:12. Thus this pious youth had to pay for it; he was placed at a stake, and while there, the priests yet came to him, and tried to make him apostatize: but he chose much rather to die for the name of Jesus, than to depart from the truth, and was therefore burnt at the stake, thus becoming a partaker of the suffer- ings of Christ, for which he will be rewarded with everlasting joy, when the great God shall be re- vealed. Concerning this, see hymn in History Liedt- Boeck. HERMAN JANS OF SOLLEM, BURNT ALIVE FOR THE TESTIMONY OF JESUS CHRIST, AT AMSTERDAM, ON THE 16TH OF FEBRUARY, 1553. The distress of this time was very great, and did not cease; insomuch that all who truly left the idol- atrous Roman Babel, and turned to the spiritual Jerusalem of the peaceable church of Jesus Christ, were forthwith declared to have forfeited their lives. This appeared in the beginning of the year 1553, at Amsterdam, in the case of Herman Jans, a native of Sollem and a pious, godfearing novice, who stood prepared to receive baptism on the confession of his faith. Being yet in his first zeal for the divine truth, he was apprehended by the rulers of wickedness, and brought a prisoner to Amsterdam, where he had to suffer much vexation and torment, inflicted upon him for the purpose of drawing him from the faith; but remaining immovable and steadfast, he was sentenced to death, to be burnt as a heretic; which sentence was publicly read to him in the court, on the 14th day of January, 1553, and also executed on him the same day; as appears from the following sentence, which we, in proof of this mat- ter, have received from the criminal records of the city of Amsterdam. It reads as follows: Sentence of death of Herman fans of Sollem. Whereas Herman Jans, a native of Sollem, has frequented the assemblies of the Anabaptists, re- ceived their admonition, doctrines and errors, and attended certain conventicles (gatherings), in which, by Gillis of Aix-la-Chapelle, as also by others, im- proper things were taught concerning the Script- ures, so that renouncing the baptism administered to him, he has confessed to have desired to receive another baptism, if he should be able to attain it, and also holds pernicious views with regard to the holy sacrament of the altar, all of which is contrary to the ordinances and the faith of the holy Christian Church, and the written laws and decrees of his Im- perial Majesty, our gracious lord; and as he, more- over, obstinately persists in his unbelief, heresy and error, notwithstanding the instruction given him by the truly sent; therefore, my lords the judges, hav- ing heard the demand made by my lord the Bailiff, concerning the aforesaid Herman Jans, together with the confession of the latter, and having duly regarded the circumstances of the case, condemn said Herman Jans, pursuant to the aforesaid de- crees, to be executed with fire by the executioner, and furthermore declare his property confiscated, for the benefit of his Imperial Majesty, as count of Holland. Thus pronounced and executed on the sixteenth day of January, A. D. 1553, in the pres- ence of the Bailiff, Pieter Cantert and Joost Buyck, Burgomasters, and all the Judges, by the advice of the other two Burgomasters. Thus extracted from the book of criminal sen- tences of the city of Amsterdam, in the keeping of the secretary there. N. N. FELISTIS JANS, SURNAMED RESINX, BURNT AT AMSTERDAM, FOR THE TESTIMONY OF JESUS CHRIST, ON THE 1 6th OF JANUARY, IN THE YEAR I553. On the same day, in the same court, and for the same reason, also a certain maiden, named Felistis Jans, and surnamed Resinx, a native of Vreden, in Westphalia, was sentenced to the fire, as appears from the written sentence which we have concern- ing it, from the original criminal records of the city of Amsterdam, as also the date when she was tor- tured, all of which we could here adduce verbatim ; however, to avoid prolixity, we will briefly extract the substance from it, making distinct divisions, so that it may be clearly seen upon what her death was founded. BRIEF EXTRACT FROM THE SENTENCE OF DEATH OF FELISTIS, DAUGHTER OF JANS, OR FELISTIS RESINX. After giving her name, and the place of her na- tivity, there are presented first the accusations with which she was charged, comprised in the following divisions: 1. That she had resorted to the assembly of the sect of the Anabaptists. 2. That she had separated from the obedience and faith of the (so-called) holy (that is, the Roman) church . 3. That she held pernicious views with regard to the sacrament of the altar. 4. That she had harbored in her house such per- sons as she knew to belong to said sect (that is, to the sect of the so-called Anabaptists). 5. That she had seduced several persons from the obedience of the (Roman) church, to her belief. 6. That she herself obstinately adhered to the aforementioned (so-called) errors, refusing to aban- don them. 7. That all this was contrary to the ordinances of the holy church, and the decrees of his Imperial Majesty. Thereupon follows the conclusion, namely: That for this she should be executed with fire by the exe- cutioner, and that all her property should be confis- cated or forfeited, for the benefit of the Emperor. Thus pronounced, etc. , as above. MARTYRS MIRROR. 519 Then the time is mentioned, when she was tort- ured, in regard to which these words are found: ' ' This Felistis was subjected to the torture or rack the 2d of January, 1553." Extracted from the book of criminal sentences, in the keeping of the secretary of the city of Amster- dam. N. N. TIJS, A YOUNG MAN, AND BEERENTGE, A YOUNG MAIDEN, A. D. 1553. In the year 1553, a bachelor, named Tijs, and a maiden by the name of Beerentge, were drowned at Leeuwaerden, in Friesland, for the testimony of Jesus. They were two zealous followers of Christ; for this reason they had a great desire to meet at " e pi other in the word of God. However, this could not Note.— The year in which the death of this Fe- j some time for the" purpose of rejoicing with each listis occurred, was not correctly noted* by the pre ceding writers of the History of the Martyrs, nor J we ll be, since Tijs was lame, and Beerentge was was her full namef given, until we, by means of the constantly confined to her bed. But at last God aforementioned sentence, made the necessary cor- permitted them to come together ; for the perse- rections. , ! cutors went out to apprehend the people of God, Besides the above, it is also worthy of note that I who, having perceived this, escaped their hands for old writers state that she was a virtuous and honor- I this time: however, the former were not willing to able young maiden, and that through her long im- j return empty-handed, and hence, took with them prisonment she became so intimate with the jailer's I the aforementioned two invalid persons, and brought wife, that the latter employed her as maid-servant, j them prisoners to Leeuwaerden, where they were to assist her in her household duties. i confined together for some time, during which they When it happened upon a time, that the jailer's | rejoiced very greatly with each other in the Lord wife had some filth to carry out doors, but had no one around her whom she could order to do it, Fe- listis said: "Shall I do it?" whereupon the jailer's wife replied: "Would you not run away?" Felistis said: "No." But reflecting a little on the matter, and considering the frailness of human intentions, she would not undergo this test, and hence, de- clined to do it, which was certainly a good reso- lution on the part of a seemingly weak young maiden. Shortly after, the old writers state, she was seen coming to the scaffold, to be burnt, cleanly attired and having on a white apron, as though by her outward garments she meant to indicate how purely and uprightly a Christian virgin ought to be adorned inwardly, in order to be acceptable before her be- loved heavenly bridegroom, Christ Jesus. Thus she offered up her sacrifice, and was num- bered among the holy and God-pleasing martyrs. Compare this with the Martyrs Mirror of the De- fenseless Christians,, edition 1631, page 125. WOUTER VAN CAPELLE, A. D. 1 553. In the year 1553, a godfearing brother, named Wouter Capelle, was apprehended at Diexmuyde, in Flanders, for living according to and following the word of God, and confessed and sealed the faith of the truth with his death and blood at said place; as an instructive example worthy of imitation to all true believers, to look at his end, and to follow their faith, especially the Captain of the faith, Christ Jesus, blessed for ever. And since this witness of God suf- fered for the truth and testimony of the word of their Creator, so that love, which is stronger than death, and firmer than hell, shone forth most fer- vently. Cant. 8:6. Sentence of death was therefore then passed upon them, namely, that both should be drowned. This was taken greatly amiss on the part of Tijs; it grieved him much, and he said: "Cats and dogs are drowned." Hence they sought to obtain a transmutation of the sentence and re- quested to be executed on the place of execution, so that they might obtain the crown with their be- loved brethren, and that the people present might hear and see for what cause they died. But this was refused them, and the execution of the sen- tence was proceeded with. They, about midnight, (ashamed as it were, to put to death such infirm persons) put both together into a bag, with their mouths gagged, threw them into a boat, and had them cast into the moat on the outside of the wall, and having been tied to the boat, the two were dragged along the moat until death ensued. Thus they rid themselves of these pious lights and wit- nesses of Christ, whom their eyes could not bear to look upon. Wis. 2:15. But the righteous God, I who goes with his people through water and fire j (Isa. 53 : 2), will avenge this deed in due time, and ! give these worthy children of God rest and peace with him forever; and this murder, which was per- petrated in the dark, will be justly avenged in his great day, when every secret shall be brought into the light of open day . Concerning this, see hymn in History Liedt- boeck. SIMON THE SHOP-KEEPER, A. D. 1553. About God, and not for any crime, he obtained, through Zoom the year Brabant, 1553 there was at Bergen op .t, a shop-keeper, named Simon, the grace of God the crown of eternal life, promised I who stood in the marke t place, to sell his wares, by God to all those put to death by men for the , When the iests d & m with their idol this word of God: that they shall be raised up in great , Simon did not dar £ ive divine honor to this idol glory at the la st day. | niade by human han ^ s (Dan 3 . lg)> but> accQrd _ * The year 1551 was given. : ing to the testimony of God presented in the holy t she was simply called Felistis. I Scriptures, would worship and serve only the Lord 520 MARTYRS MIRROR. his God. He was therefore apprehended by the maintainers of the Roman antichrist, and exam- ined in the faith, which he freely confessed, re- jecting their self-invented infant baptism together with all human commandments, and holding fast only to the testimony of the word of God; hence he was sentenced to death by the enemies of the * truth, and was thus led without the city, and burnt for the testimony of Jesus. Many of the people present were therefore greatly astonished when they beheld the great boldness and steadfastness of this pious witness of God, who thus through grace ob- tained the crown of eternal life. The Bailiff who had him executed, on returning home from this deed, was laid upon a bed of severe sickness, and constantly exclaimed with sorrow and remorse: "O Simon, Simon!" and although the priests and monks sought to absolve him, they were nevertheless not able to give him the least comfort, but he soon died in despair, an instructive and memorable example to all tyrants and perse- cutors. 2 Mace. 9:9, 28; Acts 12 : 23. JOOS KINDT, A. D. 1 553. A LETTER OR CONFES- SION OF JOOS KINDT, IMPRISONED AT KORT- RIJCK, WHERE HE SUBSEQUENTLY LOST HIS LIFE AT THE STAKE, FOR THE TESTIMONY OF JESUS, A. D. 1 553, RECKONING THE BEGINNING OF THE YEAR FROM NEW year's DAY. Grace be with you, and peace, from God the Father, and our Lord Jesus Christ; may he comfort and strengthen us with his Holy Spirit, that we may be able to stand against the assaults of the devil, who, as Peter says, walketh about us, as a roaring lion, seeking whom he may devour, and resist him with a firm faith. Know then, dear friends, that I have such a conflict against the carnal lords, inso- much that they assail me with their sophistries, seeking to draw me from the obedience of our dear Lord; however, I trust that the Lord will succor me, which I do not doubt; for God, comforting his own, says through the prophet Isaiah (49:15): "Though a mother forsake her child, yet will I not forsake thee;" which the Lord shows in me in a wonderful manner — let every tongue praise him. Yea, if I had as much paper as I ever wrote on, and time to write, I could not describe the joy and gladness I experience; yea, my joy is unspeakable. But N. is sick, and asks that you would diligently entreat the Lord for him ; for he is ready to go into the fire, but he cannot resist the enemies of the cross; for they assail him with sophisms, for their teacher, the devil, knows much sophistry, which he showed when he came to tempt our Savior in the wilderness, as is written in the Gospel. Now, if he employed his sophistry on our Savior, I am not cast down, though I have a little of conflict; for, dear friends, they could easily be resisted if they used arguments, but they assail him altogether with lies. Since their father is a liar, as our Savior also told them, they have the nature of their father, which they partly manifested with regard to me, all of which I cannot communicate to you; but I hope that the Lord will give me so much grace that I may write a little about the disputation with the carnal. Know then, that Ronse and Polet came into the prison on Saturday afternoon, and summoned me before them. When I came to them, I asked them what they wished of me. They replied : ' ' This will be told you." They inquired how old I was. I replied: "That I do not know; if you want cor- rect information on this point, you must ask my mother. ' ' Ronse. "Tell us as near as you know." Joos. ' ' Between twenty and thirty years. ' ' Then their clerk wrote: " Between thirty and forty." Ronse. ' ' When were you to confession last ? ' ' Joos . ' ' Why do you ask this ? " Ronse. ' ' I want to know it. ' ' Joos. ' ' You did not have me apprehended ? you well know how it is with me. " Ans. "We do." Joos. "Of whom are you, or in whose name have you come to me?" Ans. ' ' In the name of God. ' ' Joos.. ' ' I don' t believe this. ' ' Ques. ' ' Why ? ' ' Joos. "Because you have apprehended me, to find out how it is with me; for all whom the Lord has sent to go and teach, imprisoned no one; for he sent them out, and commanded them, that if they came to a place, and were not received, they should shake off the dust from their feet, and depart from there." Matt. 10:14. Polet. ' ' You have doubtless read, that Paul de- livered some to the devil." 1 Cor. 5:5. Joos. "Show me where Paul cast them into prison; this I want to know of you." Polet. "I don't know." Joos. "Why then do you undertake to quote Scriptures to any one, which you do not under- stand yourself? yea, more than that, to apprehend people, to bring them to the faith, even if your faith were good, which I do not hold to be the case, for I do not believe that you are from God. ' ' Ques. "Why?" Joos. "Because the Lord says: ' I will have obedi- ence, and not sacrifice' (1 Sam. 15:22); and be- cause ye do not obey him." Ques. "Wherein?" Joos. "Because Christ commanded to point the erring to the right way; now, you say that I have gone astray — why then did you not show me what is right? for I seek nothing but what is right." Ans. "For this purpose we have come." Joos- ' ' Then you should have come to the place where I lived." Ans. "We did not know where you lived." Joos. "You knew it well enough to send the Bailiff." Ans. " Had you been a good sheep, it would not have been necessary." MARTYRS MIRROR. 521 Joos. "Christ left the ninety and nine, and went to seek that which was lost. ' ' Then Ronse said : "Do you not believe that I am appointed your superior, by our holy father, the Pope, and our gracious lord, the Emperor ? ' ' Joos. ' ' I know no superior save Christ. ' ' Ques. "How; don't you recognize the Emperor at all?" I told him, that I was well content to have him be my superior according to the flesh. Then they wrote that I recognized no superior according to the spirit save Christ, and the Emperor according to the flesh. Ronse then said: "When were you to confession last, tell me this ? ' ' Joos. "I do not wish to speak to you here." Ques. "Why?" Joos. "I shall speak before the lords in full court. ' ' "There," said they, "it would be at the risk of your life, if you should say anything of conse- quence. Tell me, ' ' said he, " what do you think of infant baptism?" Being urged to speak, I replied: "Nothing." Ronse. "Yea, in what baptism then do you be- lieve ? " Joos. ' ' I know of but one faith, and one bap- tism." Ronse. "How long since you were baptized?" Joos. "Half a year, or thereabout." This they noted down. Ques. "What do you hold concerning the Ro- man church?" Joos. "I do not hold the least article of all they hold." This was also written down. They asked me so much, that I said to them: "I have freely confessed my faith, and am ready to go alive into the fire for it; hence be content that you know my faith." They asked a great deal. I said: "Go away from me; I regard you as enemies of the cross of Christ; hence, go away from me, for you know the ground of my faith, which I have freely confessed to you. Do therefore to me what you please; for it is through the grace of the Lord that I have these members, and I am also ready to give them up by the grace of the Lord, yea, to present them lor his holy praise." 2 Mace. 7:11. They spoke much, but I said: "Go away from me, and come no more where I am, for you are against God. Matt. 12:30. Do you not fear the Lord? See what is written Matt. 13, concerning the tares of the field. Now since you say that I am evil, the Lord has commanded that it should be left to grow until the harvest. ' ' Ans. "If we were to let it grow up, you would corrupt us all. ' ' Polet. ' ' Does not Augustine say ' ' — Joos. "Don't speak of Augustine, for I do not know him ; I hold no doctrine save that of the apostles and prophets, and of the words which our Savior brought from high heaven, from the mouth of his heavenly Father, and sealed with his precious blood; for this I want to go into the fire; but Au- gustine, Gregory, Ambrose, these I know not. " Ronse. ' ' Yea, do you not believe that our blessed Savior is concealed in the holy sacrament?" Joos. " I do not believe this." Ronse. ' ' Where then is he ? " Joos. ' ' At the right hand of his heavenly Father, and he will at the last descend with the glory of his Father, to judge the quick and the dead. Fear this strict judgment, and amend your ways ; put on sackcloth and clothing of hair; repent, and go to the people, whom you keep running after your false worship ; warn them, for you murder their souls, since you say that you have the key of the kingdom of heaven, from the time of St. Peter, and that the same has always remained in your possession. Well does Christ say that you have the key, and that you will not enter yourselves, and those that desire to go in you hinder." Matt. 23 : 13. Ronse. ' ' Who baptized you ? did Jelis the Bap- tist, baptize you ? ' ' Joos. "You know how it is with me; be satisfied." Polet. "It was Adam Pastor. ' ' Ronse. " Or David Joris." I kept silent. Ronse. "Joos, tell me who were your sponsors ? ' ' Joos. ' ' I know of no sponsors. ' ' Ronse. ' ' Your witnesses ? ' ' Joos. "I have told you that it took place; hence be content therewith; for I have such confidence in the Lord, that I trust he will keep the door of my mouth so that I shall tell you nothing, though you should tear me to pieces." They asked me a great deal. I said: "Go away from me; for you are not of God." They replied: "We are." I said: "Away ! go away from me, go from me, and come no more where I am." Much more yet took place, but it would take too long to write it. Finally they went away, and I was led back into my cell. On Sunday I was taken to the house of the Judges where the court was assembled. There were also present there Salome, Sir Cornelis, Dean ol Kestenne, Ronse, and Polet. I was placed in the middle, firmly bound, and held by two thief-catch- ers. I said: "My lords, what is your wish?" Ronse. "This will be told you." They then read the con- fession of my faith, which they had written in prison, and asked me whether I was still of the same mind. I replied: "Yes; I am still ready to go into the fire for it." Ronse asked whether I did not believe that Christ had taken his flesh from Mary. I said: "No." Then it seemed as though Sir Cornelis would faint away; he blessed and crossed himself much, and all were horrified. There was a little discussion about it; but they, like dragons, breathed their poison into the judges, each taking a judge, and said: "True, it is written so; but he has not the understanding ; the Scriptures want to be under- stood." And they adduced many far-fetched soph- isms, and filled the ears of the lords, and asked me many sophistical questions. I said: "I have con- fessed my faith to you ; be satisfied therewith ; and I pray you, not that I am worthy of it, but by the crimson blood of our dear Lord, let me in peace; you have my faith, and hold me in your hands here; be satisfied, and do what you please." 522 MARTYRS MIRROR. Then Ronse asked me whether I had not been present somewhere, and adjured me three times by my baptism, that I should tell who was present. I told him that I would not tell him one word. Ronse said: " You have denied your baptism; Menno will take it ill, that you deny your baptism." I said: "My faith and baptism I know, but with your ad- juration I have nothing to do; I thereby know that you are sorcerers." Then Polet said: "We may swear." I replied: "See Matt. 5, whether he does not prohibit swearing altogether." They said: "No." I said. "Yes." Then Polet looked into a Bible which they had brought with them, a large book, and it read there just as I had said. Thereupon Sir Cornelis said: "The Bible is false; our Latin Bible reads differently." I said: "Do you bring false books to me? Why do you say it is false? And it is privileged — why then do you let them circulate with privilege, seeing you examine them?" He replied: "I did not examine them." I said: "Some of the learned men at Louvain. " Then Ronse whispered to Sir Cornelis Roose and said: "It is true, they are examined, and were good, but the printer had a boy, who misprinted them, while his master was gone to town. Ronse asked me how it came that I so easily believed a man whom I perhaps would never more see, and suffered myself to be baptized by him; and that I would not believe them, whom I saw daily, yea, them who were present and had instructed me at this time and before, as they said, and why I would not believe my pastor, who daily preached the gospel. I replied [that I did not believe him] be- cause he was a liar, and that I had heard him preach that it could nowhere be found written that Mary was a mother and a virgin. But (he said) be- cause their church taught it, therefore it had to be believed. Therefore, said I, I will not hear him, since I had read the contrary in Isaiah (7 : 14), and in Matthew and in other places. Having thus heard lies proceed out of your mouth, I after this heard neither you nor any other, and I hope by the grace of the Lord I never shall. " He said: "No." I said: "Yes, and I offer my body to the rack, against yours." But he had no desire for it, and said: "What ! should I go to the rack? You assert that our church is not good, because we are not blame- less; are you blameless? There are such of your people that have committed murder, because men would not believe them, nay, would not adhere to their doctrine. " I said: "Did you see this in me, or anything else that is unseemly? I am here in the hands of the judges, that they punish me for it." Ronse said: "We know nothing of this kind of you." I said: "Then don't tell me what another does, nor consider me bad on account of the mis- deeds.of others. No one is to bear the burden of another; you are not to bear mine, nor I yours. The soul that sinneth, it shall die." Gal. 6:5; Eze- kiel 18:20. Much more yet was said by them, but it is not worth while to write it. They also said that Christ had said that the scribes and the Pharisees sat in Moses' seat, and that he had commanded us to[do after their commandments, but not after their works; therefore, said they, do what we advise you, but do not after our works, since Christ teaches this. Mat- thew 23: 1, 2. I asked: "Who did Christ say sat in Moses' seat?" Ans. "The Pharisees." I asked again: "Does this Scripture belong to you?" Ans. "Yes." I said: "Then you confess that you are of their generation ? ' ' Then Sir Cornelis, the parish priest, asked me why I did not believe in one article of the Roman church. I doubtless believed that Christ was cruci- fied, which the Roman church also believes, which was certainly an article; and why I believed that Matthew's gospel was gospel, which was nowhere written; [he also said that] he would show me that Paul wrote before the evangelists. I then said: "Show me that Paul wrote before Matthew." Sir Cornelis said: "What have you to do with that?" I replied: "Should I have nothing to do with it? my life and soul are at stake, according to what you say." Sir Cornelis said: "He is overcome." I said: ' ' Be silent, you are not worthy of being spoken to, and see that you do not say in my absence, that you overcame me", or that I have the devil in me, or condemn me among the simple people, and deceive them still more." Then Ronse said: "You are damned, if you remain so." I said: "Why?" Ronse replied: "Because you believe not." I said: "I do believe, and I adhere so firmly to my faith, that I would rather go into the fire, than transgress a single point. ' ' Much more took place which would be too long to write. Finally I was led back into prison, where two shackles were put on me. I said : " I am ready, not only to suffer myself to be shackled, but also to 'die the most ignominious death for the name of the Lord." Acts 21: 13. On Monday Polet and the fat-monger came, and asked me how it was with me. I told them that it had never been as well, for which I praised the Lord. They said that they were very glad of it. Polet then said: "Joos, how can your cause and your church be good — the Germans have a congre- gation, and the English have one; but where are the members of your congregation ? You alone are not a church. Let us hear whether you are also a flock, and who your members are." Then said I five or six times : ' ' Get thee behind me, and depart from me, Satan;" whereupon they both ran away. Then I said: "Now you speak; at the judgment another shall speak." Thus I saw them no, more. I have heard that I am to be severely tortured; for they think to obtain from me all the particulars; but I trust the Lord, that he will keep my lips. Hence, pray the Lord for me, that he will succor- me, for they thirst for much blood; but they can do no more than the Lord permits them. Therefore I commend myself into the hands of the Lord; and anything you may hear which is not in this letter, regard as lies. In token of the truth I hope to seal this letter with my blood. To this end may God give his grace, that his name may be praised thereby, . MARTYRS MIRROR. 523 ANOTHER LETTER OR CONFESSION OF JOOS KINDT. To the praise of the Father. I Joos Kindt, imprisoned for the testimony in Jesus Christ, entreat and admonish all dear friends, and all dear brethren and sisters in the Lord, with the grace of the Father, the Son, and the Holy Ghost, entreating by this grace, that they not only heed or live according to my entreaty or admoni- tion, but that each (as I hope by the help of God) will heed the warning of the Lord, and that each endeavor to amend his sinful life, which I doubt not everyone does who fears the Lord with all his heart; for the Scripture says: "He that feareth the Lord will do good; yea, the fear of God is the beginning of wisdom." Sir. 15:1; 1:14. Since then the fear of God guides us to virtue, let us fear the Lord ; for Christ Jesus requires this of us with his blessed lips, when he says : ' ' Fear not them which kill the body, buteire not able to kill the soul; but fear him which after he hath killed, hath power to cast soul and body into eternal damnation. " Matt. 10:28. There- fore I admonish you with these words, and not with them alone, but with the whole sum of the Script- ures, that each will strive to keep them (Luke 12:28); for Christ says: "Therefore whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man, which built his house upon a rock: and the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell not: for it was founded upon a rock. And every one that heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man, which built his house upon the sand: and the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell: and great was the fall of it." Matt. 7:24 — 27. Therefore, let every one strive to give diligence to take heed to himself, and to redeem the perilous time; for Paul says : " Redeem the time, because the days are evil." Eph. 5: 16. Hence, make good use of the time, and exhort one another; for necessity demands it; and let each arm himself well, even as Paul admonishes us : " For we wrestle not against flesh and blood." Eph. 6:12. Paul was right when he taught this. I well experience it now. The Lord be praised, who assists me so faithfully with these weapons, and, even as he promised to give us a mouth to speak, when we should be brought before such, has now opened my mouth, praise to him, so that through the grace of the Lord I valiantly defend myself with the word of my Lord, and have manfully resisted my enemies five times, not only my enemies, but the enemies of the cross of Christ, as you will hear further. Know, that on the afternoon of the day called St. Thomas, in Babel, as I was lying in the cell I have always occupied, I saw and heard- that carnal and worldly lords came into t the prison, and also the chief Bailiff. The servants then came and said : "Joos, come out." Then said I in my heart: "O Lord, open thou my lips; and my mouth shall shew forth thy praise." Ps. 51:15. With this I came in before them. Then Ronse and Polet both lifted their caps, and said : "Joos, God greet you," and nodded their heads to me. I also lifted my cap, saying : "I esteem God worthy of such greeting, yea, and more, I am ready to give back these mem- bers — which he has given me through his grace — for his name and to his praise ; I deem the Lord worthy of so much ; for he has deemed us ot sufficient value in his sight to die a better death for us." Then the inquisitors said: "Joos, have you not yet considered the matter? Will you not yet desist?" I said: "Yes, always from doing evil. Why did you not ask me this, when I yet ran in wickedness, and practiced all manner of unright- eousness ? " They replied : " You could have gone and heard the sermons. ' ' They also inquired con- cerning my faith, which I freely confessed. Then they said : ' ' Speak to us, and tell us whether you have not yet considered the matter." I said: " I will not speak to you; for you are not of God; how should I believe in you? Christ died for me; in this I believe; but you would not be willing to die for me; neither this dean nor that (there were two deans present, Ronse and Olymaecker); neither this cu- rate nor that, would be willing to die for me. I am imprisoned for my life; set me free and die for me." Ans. "Who teaches this?" I said: "Christ. He says : The good shepherd loves his sheep, and gives his life for his sheep. John 10:11. You say that I shall be damned, if I persist in my purpose." Ronse said : "Yes." I said further: "It is sur- prising, then, that you should kill me; seeing, therefore, that I hold a purpose for which I shall be damned; let me go until I exchange it for a better." Ans. "We will leave you." "Yes," said I, "and deliver me over." Matt. 27:2. Polet said: "Paul delivered some into the hands of the devil." 1 Co- rinthians 5:5. I said : "So do you also; you have damned me; hence, be satisfied, without delivering me into the hands of the judges. Paul did not do so, nor did Christ teach it in Matt. 28 and Mark 16, where he says : Go, and preach the gospel to every creature. Christ says not: -Them that will not be- lieve you, shut into cells, or put great fetters on their legs. Did they all believe Christ, who heard him preach ? Did all believe the apostles, who heard them?" Rom. 10:16. Ans. "No." Joos. "Were they put to death, then, who did not believe the apostles." Ans. "No." "How comes it then, _that the apostles did not do this, and that you, who say that you are vice-regents of the apostles, dare put us to death ? even admitting that we were evil, as you say, but you have a better opinion of us, than you say?" Polet said : "That I will tell you : have you not read how Elijah put to death the priests of Baal!" I said: "Yes; and this is just what is wanting yet to subdue you; for you serve Baal even more than they did, and you carouse and banquet with Jezebel much more than they did?" Ans. "What does that concern you? You are always looking to our works. ' ' I said : ' ' Christ has taught me to know the tree by the fruit, and says that a corrupt tree cannot bear good fruit, nor a good tree evil fruit," etc. And I further said: "Since your works are not good, I do not believe you to be good. " Ques. " Are you good?" Joos. "You do not hear me say this; there is none good 524 MARTYRS MIRROR. but God alone, and though we were to say that we are good, which we do not, you, on the other hand, say that we are evil, and this for the reason you told me when we were in the hall of justice, namely, that when men will not believe us, we kill them." Ronse. "I say this yet." Joos. "Where did you see this in me; since you say that I taught the peo- ple? did I kill any one or hurt a single hair, on account of my doctrine, which you say I teach as an opinion?" Ans. "We do not know anything of such a character of you." Joos. "But I know such things of you ; you burn or murder those who will not adhere to your false worship. You have I justly judged yourselves in this matter." 2 Samuel j 12:7. Ans. This brings us no further; let us dis- J pute about the faith ? ' ' Joos. ' ' I will not dispute here alone." Then they said : "Do you acknowl- edge yourself vanquished ? ' ' and would have de- \ livered me to the judges, had I said, yes. I replied: ' ' No ; wherein have you overcome me ? I have said j it not once, but fifty times : Show me a better way, i with the word of the gospel, and I will renounce." Ans. "Let us begin then." Joos. "Very well, I before the hall of justice, near a big fire, and the one that is overcome shall be cast into it." Ans. "This will not be granted you." The under-bailiff then said: "You seek to make disturbance." Joos. ' ' You have made it by apprehending me; if you had let me work, Kortrijck would not be in the condi- I tion it is in now; it was not in such a state for seven ' years." Polet. "You will not be taken there, and this for the reason that you may not spread your poison." Joos. "You ought to come before the hall of justice, and the more people present, the better, for if I have the lies, and you the truth— are you ashamed of the truth before the people? Take me there, and show me that I am in the wrong, and you will stop the mouths of the people, and when you have overcome me, say : ' This is the man who has taught contrary to the Christian faith ; we now prove to him "with the Scriptures, that he is in the wrong,' and then throw me into the fire, and the people will be edified. If you will not do this, you ! are not willing that the people should know the j truth." Ronse. "You will not be brought thither I to speak ; when you are brought there, speaking on i your part will be prevented." Joos. "Why? the [ people have their five senses, and he that hath five senses, will hear whether I speak good or evil." I Ronse. "You will be prevented from speaking I there." Joos. "Do it then; put me boldly into a bag, and smother me by night, so that no one will see it; if he sees it, who searches the hearts and reins, enough people see it; and he will see it, and avenge himself; I leave it to him, for I am ready any way, to put off this flesh, whether in the fire or in the water, before the hall of justice or here in this j 'fire (the fire on the hearth); it is hot big enough, I make it bigger. ' ' They then again proposed to me to dispute, and said that they were sent from God, and appointed j his vice-regents. I said : "jThis is not so; for you have bought your benefices, or they have been given you, or you have gained them by serving; but those whom God has sent, from the beginning of the world, have been sent differently. ' ' They said that they would prove it to me by the Scriptures, that they were sent. I said :" Prove it ? " Ans. "This is it, that to Peter the key was given, and he was Pope, and it was given to him and his successors." Joos. ' ' Show me, that anything is said there about successors?" Ans. "This will be shown you." Joos. "Show me then?" Then Ronse read from a Testament, Matt. 16, from the place where Christ asks : "Whom do men say that I, the Son of man, am ? " to where he says : "I will give unto thee the keys;" but there was nothing said about successors. He then said : ' ' You have heard it, have you not, Joos ? it is so long: I would read further, but it is too long a task? " Joos. " I desire that you read on." Ronse. "How far?" Joos. " To where it speaks abojt successors." Ronse. "You have heard that he says: 'Upon this rock I will build my church.' Hence it is founded upon St. Peter, and he was Pope." Joos. "Christ is the foundation, as Paul says (1 Cor. 3:11): ' Other foundation can no man lay than that is laid, which is Jesus Christ.' But Peter is not the foundation, nor did Christ found the church upon Peter, but upon the confession of his faith where he confesses : ' I confess that thou art the Christ, the Son of the living God;' therefore, Christ is the foundation. But," said I, "let us speak about the key; you skip from the key to the church; you say that I run from one thing to another, stick to your text yourselves, and show me, as you have asserted, that Christ says: Tgive unto thee the key, and unto thy successors.'" They replied: "We shall' show it to you. But listen, it is this," said Polet, and produced a sophism. I said : "You cannot satisfy me with arguments ; show it to me in the book?" Then Ronse said: "We know it by heart, and so do you; hear us repeat it from mem- ory?" I said: "Read it?" They replied: "Is it not the same whether we read or speak it? Joos, hear what I shall tell you?" I said: "Telling will not satisfy me. ' ' When they would not read it, I addressed the chief Bailiff, and Roegaergijs, and said: " My lords, I demand that you assist me in this matter, and compel them to read it; else I say that you are tyrants and not judges." Then said they : " Read it to him." Thereupon they read Matt. 16. Ronse read, and when he could not find it, he turned as white as a sheet, and then said : " It is not here." Polet said : " These words are not there, but the sense is in Matt. 28." He then read : "I am with you alway, even unto the end of the world." I said: "This is not where he says: 'I give unto thee the keys, and unto thy successors." " Polet. "Would you have just these very words ; they are not here; why make so much ado about it?" Joos. "No, but because you will say you will show it to me." Ronse. "Be silent, you are not worthy to speak." Joos. "Why should I keep silence, when you with your false mandates have brought about, that neither proctor, nor attorney, nor friend may speak for us; if you are not willing to let me speak, you ought to have let me remain in my cell; but I shall keep silence neither for you nor any one else; I am neither a thief, nor a murderer, nor a ravisher MARTYRS MIRROR. 525 of women ; why should I forbear speaking? I shall defend myself, because my life is at stake, and not keep silence as long as I can move my tongue ; but do you N. keep silent ; you are not worthy to speak, you soul-murderers, you enemies of the cross of Christ." Again they proposed to me to dispute. I said : "Before the hall of justice, but not here." Ans. " You will not be taken there. " Joos. "Well then, do as you please; I have confessed my faith to you when I first came here, and I have told you more than fifty times before, and tell you again, that I think nothing of all your trumpery, nor of a single point held by the Roman church." Ronse. ' ' Do you think nothing of the sacrament ? Let us hear what you think of it ? " Joos. ' ' An idol, a little flour; and if I had your oil, I would grease my shoes with it." Ronse. "We can hear that you are audacious enough." Then a contention arose, and they thought to fall upon me; but I defended myself valiantly with the word of the Lord, as behooves a servant who loves his master. And the Lord gave me such a mouth to speak, that for three hours I did not make one assertion, which they were able to refute. Then the incarnation was made the subject of discussion, which they would carry out to the dead letter. Matt, i : The book of the generation of Jesus Christ, the son of David. Thereupon I said that Matt. 22:41 it was written: "Then Christ asked the scribes and the Pharisees : What think ye of Christ? whose son is he? They say unto him the son of David. He saith unto them, How then doth David in spirit call him Lord, saying, The Lord said unto my Lord, Sit thou on my right hand, till I make thine enemies thy footstool ? If David then call him Lord, how is he his son ? And no man was able to answer him a word." I also told them of the figure of Melchisedec, and the last chapter of Revelation, that he is the root of David ; which they would not hear, but adhered to their dead text. When I perceived that they would not ac- knowledge their error, I said : "If you want to speak of the incarnation, or of any other matter of the faith, come before the city hall." Then Polet said : ' ' Who should judge there, who is right or wrong ? " I said : ' ' These good lords. ' ' Polet said : ' ' They do not understand the scriptures. ' ' I said : "They understand them well enough for you, to dispute here, or in the hall of justice; hence they ought also to understand them, to dispute in the city hall. And if they do not understand the Script- ures, then they ought to feel ashamed that they are judges in this matter, when they do not understand the Scriptures." So much was said, that as much paper as I could hold in my hand would not suffice me to write down all their sophistry. I commend all dear friends, and all brethren and sisters in the Lord, into his hands, and entreat them all, to arm themselves wisely, for it is necessary; and when they come as far as I am, not to engage in disputation, for, if it were possible, they would draw us away from the truth. Know, that I am of such good cheer, that it would be impossible for me to describe the joy or gladness I have, and I hope that the seal of this letter will be the putting off of my body. To this end, may the Lord give me his grace, that] his name may be glorified thereby; for I seek nothing but the glory of the Lord. Nothing more; I com- mend you to the Lord, and to the word of his grace. Pray the Lord for me; I will gladly pray him for you also. They say that Christ by origin is David's Son ; If he be David's son, he's not the Father's Son : For no one has two Fathers— 'twere unnatural ; He's God's only Son, and not creatural. ELIZABETH AND HADEWIJK; OF WHOM THE FOR- MER WAS DROWNED AT LEEUWARDEN, AND THE LATTER ESCAPED DEATH, IN THE YEAR OF OUR LORD, 1549. This Elizabeth was of a noble family, and had in her youth been put by her parents into the convent of Tieng, near Lier near East Friesia, there to learn various arts, and also the Latin language. There she accidentally, or rather through the direction of God, came into possession of a Latin testament, by the constant reading of which and meditating upon it she obtained so much knowledge of the will of God, that she became distressed on account of her state of life, and seeing no chance to alter her life according to the rule of said word in the convent, much less under the parental roof, she resolved, after much conflict and reflection, secretly to escape from the convent, trusting to the fatherly providence of Almighty God for help and guidance. To this end, she made an agreement with a milk-maid of the convent, that she should change clothes with her, and thus assist her to escape from the convent early in the morning, in the guise of a milk-maid; which having been accomplished, she first came to Lier, and without her knowing it, to a certain house, in which there lived Anabaptists, who, upon learning her circumstances and condition, took her in, and instructed her still more fully in the way of God, and, after some time, fearing that search might be made for Elizabeth, brought her to Leeu- warden, and there left her with a pious sister of the Anabaptistic church, named Hadewijk, with whom she was afterward apprehended. This Hadewijk was married to a certain drummer of the company quartered at Leeuwarden, who, having neither to go marching, nor to mount guard, etc. , worked in a certain shop to gain a livelihood for his wife and children. There was working there together with him a very pious Anabaptist brother* who at that time was put in bonds and condemned to death for the sake of his religion. Said company having been ordered to the place of execution, when this pious brother was to be offered up, to form a circle around him, to prevent an uproar, the afore- said drummer objected to serve in his capacity as drummer at that time and under such circumstances which he also indicated to his wife Hadewijk, who opposed him in this matter, and advised him to pro- ceed in the discharge of his duty. This then he re- * It is supposed that this was probably Sikke Snijder. vW 526 MARTYRS MIRROR. solved to do; but as he was first also to get himself partially intoxicated, in order to feel less of compas- sion for the innocently doomed man, but this intox- ication, instead of depriving him of his sense of compassion, only increased it, and he became so bold that he told the spectators of the piety and vir- tues of this martyr so well known to him, why he was so maltreated, how wickedly the authorities, instigated by the clergy, acted in this matter, and that it were better to apprehend and treat after this manner, wicked men, whoremongers, adulterers, unrighteous, and such like, of whom there were plenty in the city, yea, even among the clergy. Some laughed, others laid it to heart; some said: •'The drummer is drunk;" others: " He is crazy," etc. But when he had become sober and was him- self again, he reflected on what he had done, and what in all probability he now had to expect, and resolved to leave the city of Leeuwarden, his com- pany, and the Roman church. He entreated his wife to go with him, but she could not approve of it, and after his departure, never knew whither he had gone. But, coming to reflection some time after, she inquired after the Anabaptists, found opportunity to attend the exhortations, embraced the faith, and was not only baptized upon her faith, but also suf- fered herself to be apprehended together with Eliza- beth. Being confined in a separate room from Eliza- beth, it was- announced to her that on the following day she should be examined and have to defend herself in a considerable number of articles, which caused her exceeding great distress and anxiety of heart, especially since she could neither read nor write, and was more pious and willing than experi- enced. Hence, she earnestly importuned God, that the exceeding good and man-loving Father would be pleased to look with compassion upon her, his poor handmaiden, whose inability and unfitness he knew best, and not to try her above her ability, but to deliver and save her by his divine hand, where- upon a voice came to her while she was thus en- gaged in prayer, exclaiming: "Hadewijk!" Look- ing up and around her, and seeing no one, she continued in her fervent prayer. A second time she heard the voice, but again seeing no one, she perse- vered in her supplications until the same voice said to her the third time: "Hadewijk, I tell thee, come out ! " Seeing the door open, she put on her hood, and went out of the prison, but did not know where to conceal herself. She went provisionally into the church, where she soon heard those who came there relate that the gates the city had been closed be- cause a certain Anabaptist woman had escaped from prison, no one knowing how, there being great reason to suspect sorcery in the matter, for which reason very diligent search was being made for her everywhere. Just as she left the church she heard the drummer in the street exclaim that whoever could point out her person, should receive one hun- dred guilders, but whoever concealed her should forfeit one hundred and fifty guilders, which in- creased her fear more and more. Trusting herself by no means into her own house, and yet compelled to seek shelter somewhere, she went to the house of her former master and mistress, whom she, before she was married, had served very faithfully for some time, and who therefore thought much of her. These she entreated whether they would not please give her shelter in this distress, but they refused to do it; whereupon she went away as in despair, and came before the priest's house, where lived a certain half-witted fellow, well-known to her, whom she, as he was standing at the door, addressed, asking him to conceal her; which he did, taking her up into the garret, and providing her with food and drink; but in the night he came to her, and made indecent ad- vances to her. Here the embarassment was greater than ever; she had to deal with one who was strong of body and passions, with whom reasoning had little influence; if she made an outcry her life was in danger; she therefore lifted up her soul, and betook herself to her Redeemer, and called upon him for help in this great distress, and also entreated this fellow to desist from so evil a deed, because it would be adultery and she had a husband; and adulterers and adulteresses had to burn forever in hell; where- upon he left her in peace and went away,' saying: "The jade is too wise in the scriptures; I have no chance with her. The next day he went to the Zuypmarkt, to Hadewijk' s brother-in-law, who daily brought buttermilk there for sale, and told him that he had, unknown to any one, concealed his sister-in- law in the priest's house, and advised him to come with his boat to the back stairs of the priest's house, there to take her into the boat, and carry her out of the city through the flood-gate, which he did, and thus this lamb Hadewijk, through the miraculous hand of God, escaped the claws of the ravening wolves, fled to Emden, and lived the remainder of her life in the meeting-house of the Anabaptists, where she fell asleep in the Lord. Remmeltje Wubbers, from whom I have this ac- count, heard it not only frequently from her parents and others, but also from the woman who attended Hadewijk in her last sickness, to whom Hade- wijk related it with her own lips. OF A PIOUS BROTHER WHO WAS PUT TO DEATH FOR THE WORD OF GOD, IN THE CITY OF VUREN IN FLANDERS, A. D. 1553. About the year 1553, there was put to death with the sword, in the city of Vuren, in Flanders, for the testimony of Jesus, a godfearing, pious brother, who had to endure many severe conflicts from the pa- pists, the adversaries of the truth ; but as a valiant hero of Christ he would not fear them that kill the body, but sought much rather to please Him who after this temporal death has power also to cast into hell, into everlasting fire, where the worm dieth not, and the fire is not quenched. He therefore com- forted his sorrowful wife, who was pregnant, and whom he loved dearly, with the word of God, fear- ing that adversity was in store for her; that she should not regard the torments inflicted upon him for the word of God. They sentenced him to be executed with the sword ; hence he took affection- ate leave from all his brethren, and, as a humble MARTYRS MIRROR. 527 lamb, following the footsteps of his Leader Jesus, ascended the scaffold ; but the evening wolves, which let nothing remain until the morning, by which and other fruits they may be known, retained their wolfish nature, so that they killed this friend of God with seven cruel blows, and finally sawed off his head, so that through great sorrow many a tear was shed by the people who were present and witnessed this martyrdom. His poor, pregnant wife lamented greatly, so that she died with her fruit from excess of grief. Many witnessed this heinous murder, perpe- trated by the bloodthirsty; but the great and faithful God, who regards the sufferings of his own, as though the apple of his eye had been touched, will avenge this in due time. O how will these blood- thirsty men excuse themselves, when the chief Shep- herd shall appear in the clouds, and require an account of this matter ! But those faithful heroes and adventurers of God, who did not dare deprive their Creator of his divine honor, but would serve him rightly according to his word, and gave their lives therefor, they have the promise from the mouth of Jesus, that he will confess them before his Father in heaven, that it is the Father's good pleasure to give this little flock his glorious kingdom, and that all who here suffer with Christ for righteousness' sake, shall rejoice forever with God. Matt. 10:32; Luke 12 : 8, 32; Matt. 5 : 10. Concerning this, read hymn in the old hymn- book. PIETER WITSES, A MASON, STRANGLED AT THE . STAKE, AT LEEUWARDEN, AND HIS CONFES- SION WHILE IMPRISONED IN THAT CITY WHERE HE LAID DOWN HIS LIFE FOR THE TESTIMONY OF JESUS, IN THE YEAR 1553. In Questions and Answers. Question . ' ' What is your name ? ' ' Answer. "Pieter Witses." Quest. "How old are you?" Ans. ' ' Twenty-seven years. ' ' Quest. ' ' When were you to confession last?" Ans. "I confess every day, and acknowledge that I am a sinner." Quest. ' ' What do you think of the sacrament ? ' ' An s. ' ' I esteem it highly." Quest. "What do you think of the sacrament which the priest gives on Easter?" Ans. "Nothing." Quest. "Christ said: 'Take, eat; this is my flesh.' " Ans. "It is true; but he spake it to those who were obedient to him." Quest. ' ' Are you also rebaptized ? ' ' Ans. ' ' I know of no rebaptism ; I was baptized once, and that according to the teaching of God. ' ' Quest. " How long ago ? ' ' Ans. ' ' About a year and a half.' ' Then Pieter was put into a dungeon, and having been there for about an hour, was again taken be- fore the lords, and asked anew : ' ' Pieter, are you seduced? will you not suffer yourself to be in- structed ? ' ' Ans. ' ' Yes, gladly ; he that rejects reproof and instruction is miserable. Prov. 10:17. Take a Testament, and instruct me. ' ' Quest. ' ' We are no teachers ; will you not suffer yourself to be instructed by priests ? ' ' Ans. " 'God is the best priest ; he will instruct me, and to this I shall ad- here by the grace of God." Quest. "Some vaga- bond has been preaching to you." They further said that they had read in the Old Testament, that many children were baptized. Pieter replied: "I have read nothing about this; I have read that Christ commanded to baptize believers. Matthew 28:19; Mark 16:16; that it was practiced by the apostles, Acts 2 : 38 ; and that Peter taught : ' Re- pent, and be baptized every one of you in the name of Jesus Christ, and ye shall receive the gift of the Holy Ghost. For the promise is unto you, and to your children, ' " etc. He also quoted John 3. Then they said : ' ' Pieter, you are deceived ; are your brethren also thus minded ? ' ' He replied : ' ' What do I know about my brethren ? I can speak of what God has given me ; that I know. ' ' He fur- ther quoted the words of Christ, where he says : Go into all the world ; preach and teach : he that believ- eth and is baptized shall be saved. Mark 16:16. Also, that Christ came to John at the Jordan, to be baptized of him, in order that he might fufill all righteousness for us, to be an example, that we should follow his steps. Matt. 3:13, 15; 1 Pet. 2:21. And after Christ's suffering the apostles, who were his body and church, practiced it. Concerning their supper, he confessed, that he thought nothing at all of it. They admonished him with the Gospel, which he regarded as all right, but not as having been said with reference to their church ; for Christ, said he, said to his apostles : ' ' Take, eat ; this is my body, which is broken for you. ' ' Also the cup :. ' ' Drink ye all of it ; for this is the cup of the new testament in my blood, which is shed for many for the remission of sins. ' ' Matthew 26 : 26—28. Christians are to observe it, as Paul teaches the Corinthians, where it is clearly expressed. 1 Corin- thians 10:16. They said that the supper which they eat and drink was true flesh and blood, and asked me whether we did not also thus eat and drink it. I replied : "Christ said: ' The flesh prof- iteth nothing, eaten outwardly; but the word is spirit and life.' John 6:63. And our church is not with- out the body of Christ. ' ' A BRIEF ADMONITION FROM PIETER WITSES. Christ said, Matt. 24 : 5 : " Many shall come in my name, saying, I am Christ; and shall deceive many; " which words are true ; for when you confess your sins to them, they forgive them, as they say. This they have carried on since the Gospel has been hid, and they do it yet. Paul also foretold this to Tim- othy (1 Tim. 4: 2; 2 Tim. 3:2); Christ says, Mat- thew 7 : 15 : "Beware of false prophets," etc., and John also writes much concerning this, in the tenth chapter of his Gospel. Also, Jude and Peter. But these are as natural brute beasts, made to be taken and destroyed ; they speak evil of the things that they understand not. Again : They hatch cocka- trice' eggs, and weave the spider's web. 13.59:5. They daub the wall with untempered mortar, and put pillows under men's arms. Ez. 13 : 10, 18. And 528 MARTYRS MIRROR. although the church flee into caves, the confession abides forever. They cannot resist ; for they deny the power of God ; they love the broad way; the cross of Christ is foolishness to them. 2 Tim. 3 : 5; 1 Cor. 1:18. Concerning these, God gave me something to speak. I perceive nothing but the abomination of desolation of which the prophet Daniel speaks, and of which Christ also says that he will scarcely find faith upon earth. Dan. 9: 27; Luke 18:8. But be of good cheer; and fight in faith, well knowing that it is the word of truth, which cannot fail. Upon this, through the grace of Christ, I have built and he will keep me, and I will daily trust in him, knowing and feeling confident that there is no power, might, or dominion in heaven or on earth, save only of him. Hence, give diligent heed; prove yourselves in your consciences, as to what you seek — every work will be made manifest. Read and examine diligently for it greatly concerns us all. The authorities can by no torturing seduce one, but the erring spirits come with deceitful snares, in the name of Christ; but we are sufficiently warned. Matt. 7:21; 1 Tim- othy 4:1; 2 Tim. 3:5; Tit. 1:10; Rom. 16:17; Philip. 3; 2 Pet. 2. Jude 1. My dear friends, they thus assail me with ques- tions as much as they can. Give the young and sim- ple hearts good instruction regarding the Lord's Supper, for I know what happens to me. If the house is truly built upon the corner-stone, it cannot fall. Let every one take good heed; for the time of trial is at hand, and we know that it will not always stop at mere words; for Christ himself suffered. If they laid their hands on his blessed body, they will do the same to us. Let us arm ourselves with the word of God; for the word of God is the true door. It is the bread of life. The time of weeping is come; hence our deliverance is nigh. Let us pray for grace. The time is come that judgment must begin at the house of God; and if it first begin at us, what shall the end be of them that believe not in the word? 1 Pet. 4:17. My brethren, do not forget us poor sheep in your prayers, for us who for the truth are kept in bonds by the authorities. Care for them that live among you; for Christ will say: "I was naked, and you clothed me," etc. Matt. 25:36. Pray and watch; the abomination of desolation is drawing nigh; cease not, but be of good courage, for greater is he that is in us, than he that is in the world. 1 John 4:4. I affectionately desire, that you be diligent, lest you be deceived, for the times now are perilous. Know, that whenever I was brought before them, I kept down my own thoughts, and prayed Almighty God, that he would open my mouth according to his good pleasure, and believe it freely, he gave abundant comfort to the humble. They assented to me in many things, when I spoke with them with a meek spirit by the grace of God. My dear friends receive it kindly. May the Lord preserve you from wicked deceivers. Pray and watch, the times are perilous; and do not forget us in your prayers, and visit us sometimes, it is very edifying; may the Lord preserve us all. PIETER WITSES TO HIS WIFE. My dear chosen wife, abide in God, and mingle not with the wicked; for if the righteous draw back, my soul shall have no pleasure in him, says the Lord. John 2:28; Ps. 1:1; Heb. 10:38. The time of my departure seems to be nigh; may it take place with God. When the hour of parting comes, fear not, but guard your lips. My dear wife, abide in the grace of God given you. DAVID AND LEVINA, A. D, 1554. In the year 1554, there was imprisoned at Ghent, in Flanders, for following Christ and living accord- ing to God's commandments, a young brother named David, who, when examined, freely con- fessed his faith. Being asked what he thought of the sacrament, David said, that he considered it nothing else than idolatry. Then a priest said to him : ' ' Friend, you err greatly, that you so readily confess your faith, for it will cost you your life, if you do not change your mind in time." Thereupon David sweetly replied: "I am ready to shed my blood for the name of Christ, even though it should be here in this place; for God is my salvation, who will keep me, and preserve me from all evil." The priest said: "It will not be as good as though you were put to death secretly here in this place; but you will be burnt publicly at the stake, for an ever- lasting reproach." He was then brought into the court, where he was condemned to death, and his sentence was read, namely, that he had fallen from the true faith into heresy, and was therefore, ac- cording to the imperial edict, sentenced to be strangled and burned. David said: "No one will ever be able to prove by the scriptures, that the faith for which I must now die is heresy. ' ' There was also sentenced to death with him a woman named Levina, who rather forsook, not only her six dear children, but also her temporal life, than her dear Lord and Bridegroom Jesus Christ. Arriving on the scaffold, David attempted to kneel down in order to offer up his prayer to God, but he was prevented, and they were immedi- ately driven away to the stakes, standing at which, David said to Levina: "Rejoice, dear sister; for what we suffer here is not to be compared with the eternal good that awaits us." Rom. 8:18. When about to offer up their sacrifice, both exclaimed: ' ' Father, into thy hands do we commend our spir- its." A little bag of gunpowder was tied to each of them, whereupon they were strangled and burned. But there happened a manifest miracle of God; for though they were completely burned, and the fire was as good as extinguished, David was seen to move his head, so that the people exclaimed: ' ' He still lives. ' ' The executioner seized the fork, and thrust it three times into his bowels, so that the blood flowed out; yet even after this he was still seen to move, hence, the executioner threw a chain around his neck, and bound him to the stake, and thus broke his neck. MARTYRS MIRROR. 529 Thus these two valiantly fought their way through, firmly trusting in God, who did not let them be con- founded, since they had firmly built their building upon the only foundation; wherefore they shall never perish, but abide forever. the divine truth, in the market place at Antwerp; wherefore Christ will also declare and confess him before his Father in heaven. WILLIAM VAN LOUVAIN, A. D. 1 554. In the year 1554, there was put to death for the testimony of the truth, at Ghent, in Flanders, a pious witness of God, named William Van Louvain, the grandfather of Jan Doom. He did not suffer for any crime or heresy, but only for the testimony of the truth, in a good conscience, having renounced the Babylonian whore, together with her lovers, and all her false worship, and united himself with Christ, following him with the whole heart in the regenera- tion, and through faith, overcoming this world with all that is therein, whereby he finally, through grace, obtained the end of the faith, that is, eternal salvation, through Christ Jesus. PIETER WITH THE LAME FOOT, JAN DROOGH- SCHEERDER, HANS BORDUERWERCKER, AND FRANS SWEERDTVEGER, C555- In the year 1555, the young nobleman Jan van Immerseele having become Margrave, four breth- ren were apprehended at Antwerp, for the testimony of the truth, namely, Pieter with the lame foot, Jan Drooghscheerder, Hans Borduerwercker, and Frans Sweerdtveger, who, as they valiantly adhered to it, and could not be brought to apostatize, were finally sentenced to death, and had to lay down their lives publicly in the market place, for the name of the Lord, for which he will well reward them. TANNEKEN VAN DER LEYEN, A. D. 1 555. In said year there was also apprehended at Ant- werp, a young maiden from Ghent, named Tanne- ken van der Leyen, who loved God and his truth more than all that was in the world; hence, since she preferred the doctrine of Christ and his apos- tles to all human doctrine, and immovably adhered to it, she was condemned to death, and drowned in the Scheldt. HANS PICHNER, OF SAL, A. D. 1 555. In the year 1555, Hans Pichner of Sal, was ap- prehended at Vorst, in Etschland or Vintschgau, and taken by the beadles to Schlanters, before the Judge, who was a dreadful tyrant and of a very fierce disposition. He immediately examined John, rigorously questioning him, that he shauld betray the one that had lodged him ; but when he would not do it, he was speedily tortured from the first day. All their torturing, however, was in vain, and they were greatly vexed that they could obtain no information from him. Several times he was I stripped, and, while being tortured, left suspended I by cords for several hours, yea, he was so stretched, that he could not stand upon his feet, or take a I single step, nor bring his hand to his mouth to eat; j yet he was not to be seduced, but remained stead- | fast in the Lord. After this, they bound him hand ] and foot, and kept him imprisoned in a dark dun- geon for more than six months. They also brought to him many men of worldly erudition (if perad- venture they might be able to draw him away from his faith), as priests and monks, also some noble- men, who mightily assailed him for two days and one whole night; but they were put to shame; for he convinced them with the truth, and was not to be intimidated. After this, they sentenced him to deatii, and led him out to the place of execution, where he ex- horted the people, who had gathered in great num- bers, to repentance. Finally, he was placed with his back, in a sitting posture, against a block of wood, and thus beheaded; for they had racked and tortured him so lamentably that he was unable to kneel. But he nevertheless adhered firmly to the Lord and his truth ; therefore God kept him in the hour of his temptation, and he shall henceforth not be hurt of the second death; he shall not see the eternal fire, but shall enter into an innumerable company of angels, to the supper and marriage of the Lamb, clothed in linen clean and white, where will be exceeding joy for ever and ever. Rev. 3: 10: 2:11; Heb. 12:22; Rev. 3:20. BARTHOLOMEW THE POTTER, A. D. 1555. Bartholomew the potter, who was a vessel. of honor in the house of" God (2 Tim. 2:20), was also apprehended for his faith, at Antwerp, examined, much afflicted, and, finally, sentence having been pronounced, publicly put to death in the market place, as a pious witness of Jesus Christ. I ROMMEKEN PUT TO DEATH, A. D. 1 555. About this time, also Rommeken, a noted child of God, publicly declared and sealed with his blood 34 CHRISTIAN EXECUTED WITH THE SWORD, IN THE YEAR 1555. In the year 1555, a brother named Christian was apprehended, in Bavaria, and taken to Worms, and although he had been in the church only a short time, he nevertheless faithfully adhered to the divine truth, which he had embraced and confessed, and firmly kept until death what he had promised God in the covenant of his Christian baptism ; and, through divine power and strength, testified to the faith with his blood. He was executed with the sword, at Worms. Thus he fought a good fight even unto death, strove for the truth, safely finished 530 MARTYRS MIRROR. his course, and refused to be led astray, preferring a valiant death to a shameful life. Hence, there is promised to him the crown of righteousness, which the Lord, at the last day, will give him, and unto all them that love his appearing. 2 Tim. 4:8. DIGNA PIETERS, AFTER ENDURING MUCH AFFLIC- TION, PUT INTO A BAG AND DROWNED, IN PUT- TOX TOWER, AT DORDRECHT, FOR THE TESTIMONY OF JESUS CHRIST, ON THE 23D OF NOVEMBER, 1555. A. D. 1555, unholy hands were laid, at Dord- recht, in Holland, upon several of the saints of God, of whom, among others, there is mentioned by name, a godfearing woman, named Digna Pieters, who, being a citizeness of said city, had at the same time a citizenship also in the spiritual city of God, that is, in the church of Jesus Christ on earth, yea, also, because of her integrity, in the new and heav- enly Jerusalem, which is above, in which, and of which, she was regenerated by the word of truth. On account of the faith which she had in common with the dear friends and children of God, she was imprisoned, and severely proceeded against in vari- ous ways, for the purpose of causing her to aposta- tize from the faith. But as they could make no progress in the matter, since she was founded upon the immovable corner-stone, that is, Christ Jesus, they resolved to put an end to her citizenship, and at the same time also to her life. Thereupon it fol- lowed that the chamber of justice, through the instrumentality of the bench of judges and the coun- cil of said city, with public striking of the bell, dis- franchised her, before the steps leading up to the city hall, on the 17th of November of said year, to be further dealt with as the lords of said chamber should find or judge proper. Concerning this, there remains, though almost obliterated by age, the following act in the book of records of said city, in the keeping of the secre- tary there: Actum per Campanam* the ijth of Nov., 1555. " Whereas Digna Pieters, citizeness of this city, at present a prisoner, has, without pain of iron bonds, openly confessed before the bench of judges, and the council of this city, to have been rebaptized, etc.,f also to have held conventicles, contrary to the faith, holy sacraments, and other services and ceremonies of the holy church; therefore, the coun- cil of the aforesaid city has disfranchised said Digna Pieters, and disfranchises her by these presents, further to be proceeded against, as the aforesaid council, according to the exigency and circum- stances of the case, shall deem proper. Thereupon follows in said book, how the cham- ber of justice proceeded against her, six days after- * Actum pev Campanam, i. e. done through the bell (or striking of the bell). t And to hold pernicious views ivilh regard to baptism, etc., it seems to read here. wards, in regard to which the following words are found. Digna Pieters drowned. To-day, the 23d of November, A. D. 1555, Digna Pieters, by virtue of a certain sentence given and pronounced* by the bench of judges, and the coun- cil of this city, (by the mouth of Wouter Barthouts, Judge in the law) was put into a bag, and drowned, in Puttox Tower. Extracted from the book of records of the city of Dordrecht, commenced the last day of October, 1554, and concluded the 16th of June, 1573. This was the end of this valiant heroine of Jesus, who, though she was secretly murdered in a tower, like Joris Wippe and others, will hereafter, in the great day of the Lord, be brought openly to light; then it shall be seen what difference there will be between those who did this, and her who suffered it, since every one shall receive in his body according to that he hath done, whether it be good or bad. 2 Cor. 5 : 10. This Puttox Tower, where this martyrdom took place, stood close by the gate of the Grootehooft of the city of Dordrecht; but it afterwards fell by reason of great age, or as a signal warning of God on account of this murder. In its place stands now a house, in the gable of which these words are carved in hard stone: "Through the falling of Puttox-Tower I was built, and stand to this hour." As to the persons who in said year administered criminal (or capital) justice, and, consequently, ex- ecuted this work, they were, according to John Beverwijck's history of the government of the city of Dordrecht, the following: Adrian van Blyenbergh Adriaenss, Bailiff; and nine Judges as follows: Jacob Adriaenss; Philips van Beverwijck Ogierss; Maer- ten Schrevel Dirckss ; Jacob Oem Sir Jacobss ; Pieter Muys Jacobss; Schrevel Sir Ockerss; Wou- ter Barthouts ; Cornelis van Beveren Sir Claess ; Wouter van Drenkwaert Sir Wilmss. But whether all these judges, together with the bailiff, concurred in the aforesaid sentence ; or whether Wouter Barthouts, who was present at her death, was the chief instigator of this work, is not expressed; however, it seems that the majority did not have much pleasure in it, since Wouter Bar- thouts alone, as it seems, with the executioner and the servants of justice, was present at the death of this woman. RENEWAL OF THE PREVIOUS BLOODY DECREES OF EMPEROR CHARLES V., AGAINST THE BAPTISTS OR SO-CALLED ANABAPTISTS, BY PHILIP II. , KING OF SPAIN, A. D. 1556. Up to this time, Emperor Charles V. was alone, or at least chiefly responsible for the shedding of the blood of the saints in the Netherlands, as also for the most cruel tyrannies which, through the in- * Whether it was customary in the city at that time, to read in court sentences of death passed in matters of faith, we have not been able to ascertain. MARTYRS MIRROR. 531 strumentality of the Inquisition, and through what followed afterwards, were inflicted upon them, by fire, water, sword, and otherwise; but in this year, his son, Philip II., King of Spain, following in his father's footsteps (instead of lightening the con- straint of conscience) caused all the previous bloody and cruel decrees which his father had issued against the so-called heretics, to be renewed and confirmed, especially the most cruel decree published on the 25th of September, 1550, the contents of which we have reserved until the present time, but will now, as renewed A. D. 1556, adduce here, however not with all its particulars, but only so far as it was di- rected (principally) against the Anabaptists and their doctrine. In the book in which the prince of Orange, Wil- liam I., defends himself against the false charges, which his adversaries sought unjustly to bring against him, printed 1569, mention of this is made (p. 165, letter L. VI), in the following words. Of the ordinances and decrees made for all times, and for general observance, and proclaimed everywhere, from the 25M of September, 1550, and renewed and confirmed by his Royal Majesty in the year 1556. We likewise forbid all lay persons, and others, to converse or dispute concerning the holy Scriptures, whether openly or secretly, especially in doubtful and difficult matters; or to teach, expound or inter- pret the holy Scriptures to others, unless they [who do so] be theologians and versed in divinity and spiritual law, and approved by some notable uni- versity, or others authorized thereto by the ordinary of the place; be it well understood, however, that this is not to be regarded as relating to those who simply and exclusively converse together on the aforesaid holy Scriptures, adducing thereto the ex- positions of holy and approved doctors ; but to those who, in order to seduce others, or to teach and instruct them in that which is forbidden, main- tain and teach, contrary to the ordinances of our mother, the holy church, evil and false propositions and doctrines, who are notoriously considered her- etics ; or to preach, defend, allege or maintain, openly or secretly, any doctrines of the aforemen- tioned authors. On pain, that if any be found to have acted con- trary to any of the above stated points, they shall be punished as seditious persons, and disturbers of our realm and the common peace, and be executed as such: Namely, the men with the sword, and the women buried alive; that is, if they will not maintain or de- fend their errors; but if they persist in their errors, opinions, or heresies, they are to be executed with fire; and in every case all their property is declared confiscated, and forfeited for our benefit. And as regards what we had ordained in our previous decrees and our last ordinances, that from the day they had acted contrary thereto, or had fallen into the aforesaid errors, they should be dis- qualified from disposing of their property, and that all alienations, gifts, cessions, sales, conveyances, 4 transfers, testaments, or last wills, made and exe- cuted by them from said day on, should be null, invalid and void. Again (page 168): Since many, from our afore- said countries, suspected of heresy, especially of the sect of the Anabaptists, change their place of abode, to infect the simple in places where their character is not known; we, in order to guard against this, will, ordain, and decree, that none of the inhabitants of our aforesaid Netherlands, of whatever state, quality or condition he be, shall be admitted or re- ceived into any city or village, of said countries, there to live, except he bring with him a certificate from the parish-priest of the place where he last resided. Which certificate he shall be obliged to show and deliver into the hands of the principal officer of the city or village where he intends to live; on pain that those who do not bring such certificates shall not be admitted there to live. And we charge the officers diligently to inform themselves wiih regard to them, and to proceed therein as shall be proper, without our aforesaid officers, or the particular lords, and their officers, being permitted to grant such persons any pass or safe conduct. Again (page 171); That all who have knowledge of any that are tainted with heresy, shall be bound, immediately and without delay to accuse, report, and indicate them to all spiritual judges, deputies of the bishops, and other proper persons. Likewise, if any be found to have acted contrary to these our ordinances and prohibitions, showing himself to be infected, or favorer of the heretics, or committing any act contrary to these our ordi- nances and prohibitions, especially anything 'tend- ing to scandal or sedition, that those who have knowledge of them shall be bound, immediately to report it to our proctors, or their substitutes and commissaries, or to the officers of the place where such tainted favorers or offenders shall live; and this on pain of arbitrary punishment. In like manner, they shall be bound, if they know the place where any of such heretics keep or shel- ter themselves, to indicate it to the officer of said place, on pain of being considered, as stated before, favorers, entertainers and adherents of heresy, and punished with the same punishment as would be inflicted upon the heretic or offender, if he should be apprehended. And in order that the aforesaid judges and officers, who shall apprehend said heretics, Anabaptists, and transgressors of our aforesaid ordinances and prohi- bitions, may have no reason, under the pretense that the punishments seem too great and severe, and were only decreed to deter the delinquents (Anabaptists), and offenders, to dissemble with them, their accomplices and favorers, or to punish them less than they have deserved, as has been found to have frequently been done heretofore; therefore, we will that those whom they know to have acted contrary to these ordinances, or who have kept in their possession, printed, sold, dis- tributed, or published any heretical scandalous books, writings or have contravened the 532 MARTYRS MIRROR. points already indicated, or to be stated hereafter, or some of them, shall be actually punished and corrected with the punishments set forth above. We forbid all our judges, justiciaries and officers, as also our vassals and subjects, temporal lords, who exercise high justice, and their officers, in any wise to alter, mitigate or change the aforesaid punish- ments, (those ordained to be inflicted with the sword, earth, or fire); but, on having taken cog- nizance of such contravention plainly do declare and decree the aforesaid punishments, pursuant to these present ordinances, on pain of being severely punished ; unless that in some particular case, said judges, because of great and important considera- tions, should find difficulty as to the exact execution of the punishment decreed against the transgressor by our aforesaid ordinances. In which case they may nevertheless not mitigate the punishment of their own accord; but shall be bound to carry or send the criminal process, faith- fully closed and sealed, to the sovereign or provin- cial council, under whose jurisdiction they shall be- long, there to be examined and deliberated on as to whether any alteration or mitigation of the afore- said punishment is proper or not. And if our aforesaid councilors find, that in good justice, according to right and reason (in regard to which we charge their consciences), any mitigation or alteration is proper, in such a case they may ad- vise them by writing, and send it all to said judges and officers, that the latter may finish and terminate said process in accordance with it. We command them to do nothing less, and en- join them very expressly and strictly, on pain of being arbitrarily corrected and punished, not to make use of said consultations without great and important reasons, but be governed, as much as they can, by the contents of these present ordi- nances. Extracted from the great book of decrees of Ghent in which\are collected all the decrees, mandates, and ordinances of Emperor Charles V. , and of King Philip II. ; and cited by William I. , Prince of Orange, in his defense against his adrsaries, edition 1569, from p. 165 — 174 inchisive . AUGUSTINE THE BAKER, 1556. A. D. 1556, or thereabouts, there was in Bever- wijk, a brother named Augustine, a baker by trade, who had forsaken the world, and been baptized upon his faith, according to the ordinance of Christ, which the papists could not endure. There was at that time a burgomaster who was very bitter, and filled with preverted zeal, who sometimes said that he would furnish the peat and wood to burn Augustine. The Bailiff had said that he should not apprehend Augustine [without previously warning him; but he did not keep his word; for he came upon a time when Augustine was at his work, kneading dough. Perceiving him, Augustine at- tempted to flee, but was instantly seized by his pur- suers, and cast into prison; and as he was a man who was much beloved, it greatly grieved the Bail- iff's wife, who said to her husband: "O you mur- derer, what have you done!" but all in vain, he had to follow his Lord Jesus as a lamb is led to the slaughter. As he steadfastly adhered to his faith, they passed a cruel sentence on him, namely that he should be tied to a ladder, and thus cast alive into the fire, and burnt. On his way to death, he saw one of his acquaintances, to whom he said: ' ' Farewell, Joost Cornelissen. ' ' The latter, prompted by his good opinion of him, replied in a friendly manner: ' ' I hope that we shall hereafter be together forever;" whereupon said Burgomaster replied out of a heart judging with partiality: "He will not get to the place whither you will go; but he goes from this fire into the eternal." Thereupon Augustine said to the Burgomaster : "I cite you to appear within three days before the judgment seat of God." As soon as the execution was over, the Burgomas- ter was instantly smitten with a raging sickness, and continually cried with a guilty conscience: "Peat and wood, peat and wood ! " so that it was terrible to hear; and before the three days had expired, he died; which was a great sign of the all- seeing eye of God, who would not suffer such cruelty to go un- punished, as an example to all those who from per- verse blindness should commit such deeds. For it is often seen that those who think to do God ser- vice by exercising tyrannical cruelty over the pious, come to a bad end; for the apostle James also says that they shall have judgment without mercy that have shown no mercy. May the Lord enlighten those who are in such blindness. FRANCIJNTGEN, GRIETGEN, AND MAEYKEN DOOR- NAERTS, A. D. 1556, At Belle, in Flanders, three women were appre- hended for the testimony of the truth, namely, an old woman named Francijntgen, a young maiden named Grietgen, and niece to the former, and an- other young maiden, named Maeyken Doornaerts, all of whom suffered much tribulation and torment. The old woman, when they wanted to torture her naked, said to the lords: "Remember that you were born of women ; therefore, do not put me to shame;" by which she obtained leave to keep on her shift on the rack. Great pains were taken to draw the young maiden Grietgen from her faith, since she was still very young; but it was all in vain, for she would much rather expect eternal joy for this temporal pain or suffering, than purchase this brief and transient pleasure with everlasting suffering. The other young maiden, Maeyken Doornaerts, also had to lie naked on the rack, and when they could by no pain or suffering cause her to aposta- tize from her faith, they began to accost her with asking her, whether she was not ashamed to lie there so nude. She replied: "I did not place my- self here naked; but you, who inflict this misery and disgrace upon me who am innocent, shall hereafter have to suffer eternal shame and pain for it." And though she was tortured to such a degree, that her blood flowed down by the rack, she neverthe- less, through the grace of God, who always strength- MARTYRS MIRROR. 533 ens his own, remained steadfast in the faith. There- upon all three were sentenced to death, and burnt. Standing at the stake, Maeyken Doornaerts said: "This is the hour for which I have greatly longed, that it might put an end to all my tribulation. ' ' Thus these three heroines valiantly fought their way through, suffering all this, because they were bap- tized upon their faith (according to the teaching of Christ), and thenceforth sought, in all simplicity, to serve and please the living God more than mortal men; for which they also expect the joyful crown of eternal and imperishable life. ABRAHAM PUT TO DEATH A. D. 1 556. In the year 1556 there was at Antwerp a very pious and godfearing brother named Abraham, who was apprehended for his faith, and, after a bold con- fession, and steadfast adherence to the same, con- demned to death, and thus publicly in the market place, offered up an acceptable sacrifice for God, sealing the truth with his blood. JAN DE KUDSE, A. D. 1556. Shortly after, also Jan de Kudse, an ardent lover of God, who had likewise been apprehended for the truth, from which he would not depart, meekly suffered death as an innocent lamb of Christ, in the market place at Antwerp, in order to follow his Lord; and thus violently entered through the strait gate into the kingdom of God. CONFESSION OF CLAES DE PRAET WHO FOR THE TESTIMONY OF JESUS CHRIST, AND HIS WORD WAS IMPRISONED AND BURNT AT GHENT, AND LAID DOWN HIS LIFE AS A BURNT OFFERING UNTO THE LORD A. D. 1556. Grace and peace from God our Father, and the Lord Jesus Christ, be with you all, my most beloved brethren and sisters in the Lord. Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual bless- ings in heavenly places in Christ; according as he hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love. Let every one among you walk worthy of the vocation wherewith he is called so that satan may not torment you in your trial; and diligently exhort one another in love; for I would willingly write you an exhortation, but the time is not convenient for it, because I am closely watched by the jailer, who stands in great fear of the dean. Nevertheless, I am greatly inclined to write you something about my examination, and the malice and forged lies of the priests, by which they think to condemn me, but God be praised, who helps me gain the victory. I write you this, if haply some that are yet young may be edified thereby. At first after I was imprisoned, until the sixth day I was in great sorrow; my heart was weighed down and heavy, and my flesh feared greatly. I said to myself: "Now I must undergo this and many other conflicts;" I thought of wife and chil- dren; and satan went round me to devour me, with many strange temptations which it would take too long to relate. On the sixth day, in the forenoon, the jailer came and called me out of the place where I was confined, saying: "Claes, come down, and follow me;" and he led the way. My heart kindled within me with joy to the Lord my God; so that all my trouble and anxiety was driven from me, as dust is swept from the street. Then thought I : "O gra- cious God ! now I find that thou art faithful to thy promise. Heb. 10:23. Lord, direct now my speech, as thou hast promised." Heb. 10:23; Luke 21:14. He then led me into a room, where sat the Chief Judge with two other Judges, the Bailiff, and a man with a long beard, who had a large book before him, in which to write. They regarded me very intently, when I entered the room, and I did them great rev- erence, and bade all of them peace. Rom. 13:7. The jailer placed a chair for me, and said: "Claes, sit down here; it is so ordered." I sat down with good cheer, the heart lifted up to the Lord my God, forgetful of myself and the things that are in this world. Then they said : ' ' Cover your head. ' ' I said : "It is not proper now." The bailiff asked me: "What is your name!" I replied: "Claes de Praet." Then said he : "Write this, and born in this city. ' ' The clerk then asked me : ' ' Were you born here?" I replied : "I know nothing to the contrary." Bailiff. "Where have you been so long, Claes ? The last time you were away from home so long?" Claes. " In Emderland." Bailiff. "What did you do there?" Claes. "I tried to learn whether I could not buy or sell, or do some- thing, by which to earn my bread." Bailiff. "Yes, and to see the brethren, I well perceive." Claes. "Yes, Sir Bailiff." Bailiff. "Yes, Claes, have you received any other baptism than the one you re- ceived in your infancy, when you were Christened?" Claes. "I don't remember so far back." Bailiff. " Have you received a baptism which you remem- ber?" Claes. "Yes, Sir bailiff." Bailiff. "How long ago?" Claes. "About four years." Then they were all greatly astonished . The bailiff asked me once more : "How long did you say? " Then the other judge said : " About four years. " Then the bailiff looked at me very sharply, and asked who they were, that had intercourse with me, and which of my brethren were also baptized. I replied : " It is not our way to ask each other : Where are you from ? or where do you live ? or what is your name? or what do you do?" Bailiff. "You don't want to' know it?" Claes. "No, Sir Bailiff." Bailiff. ' 'You do it, so as not to bring any one into trouble ?" Claes. " Yes, Sir bailiff; for we well know that our blood is much sought, and the Lord has permitted us to be as wise as serpents." Pr. 1: 11; Matt. 10:16. Then the bailiff snarled at me, and they talked much Latin with each other. 534 MARTYRS MIRROR. The bailiff then asked : ' ' Where was it that you received your baptism?" Claes. "At Antwerp." Bailiff. "Where there?" Claes. "Between St. George's gate and the Koeper gate." Bailiff. "In what house?" Claes. "In a small, new house." Bailiff. ' ' What trade was carried on in it ?' ' Claes. ' ' I saw no trade carried on there. ' ' Bailiff. ' ' Yea, Claes, who was present ? there must have been wit- nessses present to testify that you were a brother?" Claes. ' ' There were three or four persons present who lived in the house, and the one who brought me there." Bailiff. " Who was it that brought you there?" Claes. " It was a young man." Bailiff. "Where was he from?" Claes. "I did not ask him." Bailiff. "How many were baptized with you?" Claes. "Three of us." Bailiff. "Where were they from ?" Claes. "I did not ask them." Bailiff. "What trade did they follow?" Claes. " One was a journeyman mason, it seemed to me." Bailiff. " How did he that brought you there know where to find you ?" Claes. " He set the day when he would meet me at the Koeper gate." Bailiff. " How did you know that the baptizer was in the city?" Claes. "I had made inquiries at different times, while out trafficking, and thus heard that he was there." Bailiff. "Where did you hear that he was there?" Then said the chief judge : "They know all their people." Bailiff. "Do they still live in the house where you were baptized, or don't you know this either?" Claes. "Shortly after they were all driven from the house." Bailiff. "Then you can't tell us anything about it, can you?" Claes. "One went to England; another was burnt, and where the rest went to I don't know." Bailiff. "What kind of a man was he who baptized you?" Claes. "He appeared to me to be a blameless man." Bailiff. "Yes, Claes, how do )'Ou know that the man that baptized you was blameless?" Then one of the judges said: "He said it appeared to him that he was blameless." The chief judge then said : ' ' These people also preach, do they not?" Then the Bailiff remarked to him : ' ' We used to ask all these questions, but we do it no longer." And they rang the bell for the jailer to come and take me away. This they put on record. The clerk asked me what persons from Ghent I had left at Emden. I would give him no answer, because it was not his business to ask. The judges then said to me : ' ' Claes, we will send you men that will teach you the true faith." Claes. "I trust I have the true faith, and if they will confirm me therein, they will be welcome ; but if they want to draw me away from it, I don't want them." Then they said, urgently : ' ' Claes, hear them ; hear them always." I then heartly thanked the judges and the Bailiff, since they had been molested with me. The jailer's servant then told me to go above, and I went. I felt very gloomy, because they had not asked me concerning my faith. Two serv- ants who had stood at the door and listened, came up above to me, and tormented me with many things and said : ' ' Poor fellow, that you are, to give your life for it, and leave your wife and children in want; it is not right for you to break your marriage, since God himself has instituted it! " I said : " I do not break my marriage, nor does my wife; but they are to blame for it, who take me from my wife; they may well take heed what they do." They said I should speak that which they wanted to hear. I re- plied: "God did not teach me this;" and admonished them, to beware of staining their hands with such blood. I spoke to them earnestly, and they went away, and asked God to grant me my greatest hap- piness. Then I sat there alone, and Satan came to tempt me, saying within: "Poor man, are you here for the sake of your faith ? The lords don't ask you concerning your faith, but regarding the baptism you received from such and such a man, as you well know." And he tormented me with all that he could produce, doing his very best to cast me down. Then thought I : " O thou wicked tempter, thou murderer, I well feel that thou art the same that tormented Peter, and of whom he warned us." i Peter 5:8. And I fled to God, and commenced a hymn, singing joyfully, and became glad and happy that I had fought through this storm. James 5: 13. I was there about ten weeks. Then the jailer came, and said : ' ' Claes, come hither; here are two royston crows;" and enjoined me much to think of my wife and children. I said : "I think of them enough; but Christ has said: ' Whosoever will not forsake father and mother, sister and brother, wife, child, yea, his own life, for my name's sake, is not worthy of me.' " Matthew 10:37; Luke 14:26. He said: "It is true, if one can do it." He then led me into a room where were two Jacobines. They took off their caps, and I did the same with mine. They bade me good evening, and I them. The one asked me: "What is your name, my friend?" I answered: "Claes," and said : "What is your name?" He replied : "Bro- ther Peter de Backer," and told me, that he had been at the chief judge's, and that the latter had re- quested that he should come and instruct me in the true faith. I said: "This I have received from God." Ques. "What is your faith?" Claes. "I believe only in Christ Jesus, that he is the living and true Son of God, and that there is no other salvation either in heaven or on earth.'' Ques. " Is there nothing else to be believed? What becomes of the mother, the holy church, in whom we must believe?" Claes. " Do you know which is the holy church ?' ' Ques. ' ' Do you know it, let me hear it ?" Claes. "I ask you; for you speak of it?" Ans. "The same which was it from the time of Christ, and of the apostles, and which the apostles main- tained and still maintain." Claes. "What one is that?" Ans. "The mother, the holy Roman church?" Claes. "Is this the apostolic church?" Ans. "Yes." Claes. " Did the apostles thus main- tain it?" Ans. "Yes, just as we, neither less nor more." Claes. "Did the apostles read mass?" Ans. "Yes." Claes. "Where is this written?" Ans. "I will show you;" and he referred me to the Corinthians, where Paul speaks of the supper. 1 Cor. 11:20. I said: "He speaks here of the breaking of bread ; but did he read mass as you do?" Ans. "Yes, neither less nor more than we do." Claes. "Did the apostles persecute and MARTYRS MIRROR. 535 maintain their church with fire and sword, as you do?" Ans. "Yes, they shed blood, betrayed and killed." Claes. ' ' Peter shed the blood of Malchus, and Judas betrayed; but where did they kill any one?" Ans. "Peter smote Ananias and Sapphira with the sword of his mouth, so that they fell down dead." And he laughed and held up his finger. Then said I : "It seems to me you belong to those of whom Paul speaks (2 Tim. 3:5), whom we are to flee; lor your folly does not remain hid, but becomes manifest before men; for you sit and mock and loiter, and show plainly, that you are men of corrupt minds, ever learning, and never able to come to the knowledge of the truth." And I reproved him much. They wanted to prolong the conversation much longer, and question me with regard to bap- tism, the incarnation of Christ, and other articles of faith; but I had resolved not to dispute with them, without judges being present; but to confess as I confessed above before them. When they perceived that I would hear them no longer, and was on the point of leaving, one of them said : " O Claes, how lamentably you have gone astray; and yet I love you so much; I would that you were of our mind with me, and that I might give my body to be burned. O poor man, I will pray for you, and have others pray for you, when I preach." Claes. "I don't want you to pray for me, nor that you have others pray for me ; for your prayer is vain, and is not heard by God, so long as you people continue in your wickedness. ' ' An s. ' ' Perhaps there are one or two in the whole number, that are good." Claes. "Begone; for you only want to talk. Then he went away laughing, saying : "I shall have you prayed for, whether you desire it or not, for I like you well; and I will come again. ' ' About two weeks afterwards, there came two of the same band; the one was a large fat man, who had much talk in him; the other was very fierce and captious in his remarks, and wanted much to engage me in a disputation; but I would not enter into any, only that I put many questions to them, as I had done to the others, and made them ex- pose their wickedness themselves; for very many prisoners had come and stationed themselves back under the window of the room, and behind the door, to listen; which I well knew; hence I asked the more, because the one was so loquacious, which was owing to him having imbibed too much. Having been confined about seven weeks, I was called down and led into a room, where sat the Dean of Ronse, with his clerk, and another person. The Dean told me to be seated, and I took a seat forward at the table, beside him, whereupon he gave me a long lecture, to which I listened. He said that it was impossible to please God without faith, and that he that did not believe was damned. Finally he asked me: "Why did you allow yourself to be thus seduced, and led into error, and apostatize from the holy church ? I replied : ' ' Since it is written that it is impossible to please God without faith, I was diligent in examining the faith, and asking God to strengthen me in it, through his grace and mercy. This he has done abundantly, and I want to keep it faithfully unto his praise, and not to forsake it on account of any suffering, nor for aught that is in the world. ' ' Dean. ' ' You think you have the faith, but you have departed from it. And that you people are so bold and of good cheer even unto death, is all owing to the devil, who can transform himself into an angel of light. Hence, when you read the Scriptures, you were instructed by some poor, simple tradesman, who taught you the same according to his reason ; therefore you are now deceived. You should have let those teach you, who have received the true doc- trine, the ministers of the holy church, that is, the pastors." Claes. " Are they the ones that have re- ceived the true doctrine ? ' ' Dean. ' ' Yes .' ' Claes. ' ' Why, then, do they live the life of devils, as may be seen ? ' ' Dean. ' ' What does that concern you ? It is written, Matt. 23 : ' Do after their command- ments, but not after their works. ' ' ' Claes. ' ' Are you, then, the scribes and Pharisees, of whom Mat- thew has written ? ' ' Dean. ' ' Yes. ' ' Claes. ' ' Then all the woes come upon you, that follow further on, in said chapter." Dean. "No, they do not." We had much additional discussion yet, with ref- erence to this. He would have liked to engage me in a disputation concerning the articles of faith ; but I would not enter into one, confining myself to the asking of such questions. The man was willing in speaking, and very mild, and wanted attention to be given to what he said, and also gave good atten- tion himself. And I thought : "I have heard so long and so much of this man, that he persecutes and troubles the church so greatly; I must see now, how he will prove it with the Scriptures, when I speak with him ; for I don't know that I have ever seen him." I asked him, where he found it written, that he should run so bloodthitstily after innocent blood, which no one could accuse of any crime. Dean. "My friend, I don't run after or seek the blood of any one." Claes. "You send out your servants for that purpose." Dean. " I do not, my friend." Claes. ' ' Do you persecute no one, then ? ' ' Dean. ' ' No, my friend. ' ' Claes. ' ' Have you no mandates either, by which you cause it to be done?" Dean. ' ' No, my friend. ' ' Claes. ' ' You have certainly de- livered to the law my fellow-brethren who fell into your hands, and remained steadfast in the faith ; this has been manifest to all the world. " Dean. "I don't do this, my friend." Claes. "Why do you come and sit with the Judges, and have so much to say, if you don't concern yourself about the mat- ter? One by hearing you talk, would think you had no hand in it." Dean. "No, my friend;" and he rubbed his hands together. Claes. "Who then does it?" Dean. "The secular, or the lord who has received the sword." We had yet much more discussion on this sub- ject, so that he did not know which way to turn. He asked from Deut. 17 : 12, upon which passage he founded it, that the priests had the authority, etc. I told him that that was under the law of revenge, but that now we were under the law of grace. Exo- dus 21 : 23; Rom. 6 : 14. And I asked him, how he dared do something which the Lord had forbidden, namely, concerning the tares, Matt. 13 : 30, that 536 MARTYRS MIRROR. both the wheat and the tares should be suffered to grow together. I asked him which of the two I was, that I must certainly be either the wheat or the tares? Dean. " You are the tares. " Claes. "Why don't you let me grow until the day of harvest?" Dean. "What the lord of the field commanded his servants was for the reason, that they should not spoil the wheat by pulling up the tares. But I can go along the edges, and here and there pluck out a handful or two, yea, sometimes, six, eight, ten, twelve, yea, now and then a hundred or two, without spoil- ing the wheat. " Claes. " Then you are wiser than the servants of the Lord. ' ' Dean. ' ' I can certainly well do this." Claes. "When I held with the priests, and walked according to your will, was I a good blade?" Dean. "Yes." Claes. "Am I now a bad blade?" Dean. "Yes." Claes. "Well, then, if I am a bad blade, according to your own words, you have yourselves spoiled me, and others, who have gone before, by your plucking, and yet you say that you can do it so well. O you miserable plucker, that you are, when you plucked the four blades ofLier, in theVerle place, five years ago, when you stood on the scaffold, and preached, and the people said : "Antichrist preaches.' ' It was then that I be- gan to investigate, what faith it was for which those people died so boldly there ; and I examined the scripture which you quoted from 2 Tim. 2 and 3. And I found that I had to separate from such a people as is plainly enough spoken of there, with regard to you ; and I separated from such a multitude, and do so yet. What becomes now of you and your plucking, poor plucker ; the more you pluck, the more you spoil ; according to your own words, it were better if you would stop." And I told him a great deal fron the Scriptures, so that he was ashamed, and knew not what to answer. At last he said : "Those were not my people; it seems to me, that you have searched the Scriptures well ; where did you hold your church ? ' ' Claes. 1 ' Where Christ and his apostles held it, behind hedges, in the woods, in the field, on mountains, on the sea-coast, sometimes in houses, or wherever they found a place." Luke 6: 17; Matt. 5:2; Acts 1:13. Dean. ' ' Christ preached openly (Jn. 18 : 26) ; but you people cannot be found, where you are, or who you are." Claes. " It is certainly a great cross for you, that you cannot find them, nor know them, and that you people are known so well. I hope that God will not permit you to find them ; but though you sometimes cut into the branches, I trust that you will not cut off the vine. Christ Jesus, the living Son of God, will keep and feed his branches, so that they may bring forth fruit, although you now do your very best to tear and destroy them." We spoke much more yet of the church, and of his people, whom he exalted greatly. I asked him many questions in regard to whether infants that died without baptism were damned. He said : ' 'Yes." I asked him whether the apostles had read mass and persecuted. And he replied * ' Yes " to everything, so that it seemed to me that the more I asked him, the more he lied ; and I reproved him for the lies in which I found him. He said: "They are not lies, but it is]| thetruth ; but you don't believe what is told you ; you remain hardened and unbelieving. ' ' And according to his words, it seemed that the life of the apostles was not a whit different from that of the priests. He said : "As regards your life, your walk or conversation is good towards all men, and you do unto your neighbor as you would have men do unto you, and live in peace, love and unity with one another, which is very good ; and you assist each other in need and distress, and lay down your lives for one another, which is also very good, I can say nothing against it; and you expel from your church them that live disorderly, as you expelled Jelis of Aix-la-Chapelle, who led such a life, as I well know; against this I have nothing to say, it is all well done : but of what use is it to your people to have the life, if you have not the faith ? it is not able to save you." I replied: "We have also the faith; but you don't understand it, or will not un- derstand it; but it will yet be revealed to you, in the last day of the Lord, whom you have served. ' ' And I assailed him very severely. He rang the bell for the jailer to let him out. The latter came into the room, and the Dean rose to go. I thanked him much that he had come here for my sake. He turned around and said : "I should like to see you suffer yourself to be brought on the right way; but you persist obstinately in your unbelief; you are like your master. ' ' I asked : ' ' Who is my master? ' ' He replied : ' ' The devil .' ' I assailed him with many Scriptures, in order that he should come no more, and he went away ashamed, because the jailer was present, and other prisoners, who came running to the door. I had asked him for informa- tion concerning Jelis, and he could tell me every- thing, which greatly astonished me. The third day after this, the jailer came once more for me, and I went down very willingly. He directed me to go into a certain room. When I en- tered it, there were sitting there the chief Judge with another Judge, and a pastor or priest, who was exceedingly bent upon examining our friends, and very mordacious in his words, so that he could listen to nothing that was said, without interrupting it. But one of the Judges had never been a Judge before, and he constantly forbade him; for he paid very close attention. When I entered the room, I did the lords great reverence, and they did the same to me. 1 Pet. 2:17. I took a seat at the table, and the priest made a lengthy harangue, as had the dean; I kept silent till I was asked. When he had ended his sermon, he asked me: "Why did you suffer yourself to be seduced so miserably from the faith into error ? " Claes. " I have not been led into error, but from error into the true Christian faith. ' ' Priest. "What then is your faith; let us hear?" Claes. ' ' I believe that Jesus Christ is thetrue, living Son of God, and that there is no other salvation either in heaven or on earth, either under it or above it. ' ' Chief Judge. ' ' This we all likewise be- lieve in our church." The priest laughed, saying: "This I also preach; tell us something else, and speak freely; for Christ said : When you are brought before kings, and princes, and magistrates, fear not what ye shall speak ; for it shall be given you in that same hour, of my heavenly Father, what ye shall MARTYRS MIRROR. 537 speak ; yea, my spirit shall speak through your mouth. Matt. 10: 19. Now, if you have received the Holy Spirit, speak freely through the Holy Spirit." And the chief Judge sat there and kept nodding his head, and smiling, and saying: "Yes, yes, Claes, yes;" before I could say a single word. The priest continued instantly. "Christ promised his church, that he would be with them unto the end of the world. Matt. 28:20. And I can find none among you that can tell me of a longer existence of your church than about thirty years; for before that it did not exist; or do you know of any books of your people, that are older, then name them to us." Claes. ' ' Since Christ promised his church, that he should be with her unto the end of the world, I doubt not that he has been the preserver of his body, and is yet, and will be as long as the world will endure, according to his promise, Matt. 28:20; Eph. 5:23. Although she was sometimes extir- pated in some countries, through bloodshed and persecution, and through the false doctrine of the Roman Empire, or otherwise; she was therefore not annihilated throughout the world; for the world is great, and she could linger in some corner of the world, and from one to the other, without perishing utterly. And as to your asking me to name to you any books of our church, the Bible is our book, which has reigned in the church from of old." Priest "Is it big enough for you people, and have you enough with one ? " Claes. ■' Yes ; it is too big yet for us." The priest laughed and said: "What becomes then of all the books written from the time of the apostles by learned men, who also received the Spirit of God, as well as the apostles? have they all written in vain; as Jerome, Gregory, Augus- tine, and Ambrose; these were certainly good and virtuous men, were they not?" Claes. "Were these the four pillars upon which your church is founded?" Priest. "Yes." Claes. "I did not know them, only by hearsay; they were pious scullions, if they founded your church as it yet is as may be seen." The priest drew back, and said: "Why, why!" I said: "Christ did not thus found his church, neither did Peter, Paul, Stephen, and John; they rather received rods on the back, stones on the head, and the sword in the neck, and so forth. ' ' 2 Cor. 11:25; Acts 7:58; 12:2. The priest was disconcerted, and said : ' ' Tell us the truth about your church; for no one knows where to find it; if it were good, it would certainly come to the light; you people have neither head nor authority, nor do you know one another; this is a strange thing. " Claes. " Paul teaches us in his epistle to the Ephesians, concerning the true church, which Christ has presented to himself, that it is glorious/holy and without blemish, without spot or wrinkle; that they are baptized together into one Spirit, and into one body, the head of which is Christ, and are joined together as members of his body. These have one Lord, one faith, one bap- tism, one God and Father, of us all, who is through us all, and in us all. This is the true temple of God, in which dwells the Spirit of God. This church Christ has bought and redeemed with his blood." Eph. 5:27; 1 Cor. 12:13; Eph. 4:5,6; 1 Corin- thians 6:19,20; 1 Pet. 1:19. Priest. "Did not Christ redeem all men, but only these?" Claes. "It is written in divers places, that the unbelieving shall be damned; how then will the death of Christ bene- fit them ? or what will it avail them that Christ died ? It is to be feared that they will regret it, that Christ died. But those who have believed in the word of the Lord, and followed it, they are the ones who will inherit the kingdom of heaven, and triumph with the Lord on mount Zion, who have death, devil, hell and the world under their feet, though the world in her frenzy hastens to tear, devour and destroy them. If they were of the world, the world would love them; but because they are not of the world, therefore the world hates them, as Christ said." John 15:19. Priest. "You people don't believe that Christ is God and man." Claes. "I be- lieve that Christ is true God and man." Priest. "Do you not believe that Christ is man from Mary's flesh?" Claes. "No; for if he had become man from Mary's natural flesh and blood, he must have had his beginning with Mary; but it is written that he has neither beginning of days, nor end of life. Heb. 7 : 3. And the Word would not have be- come flesh, if he had assumed flesh from Mary; nor would he have come in the flesh, as John declares; but he would have come from the flesh, had he as- sumed it from Mary. John 1 : 14; 2 John 7. And it is written: He that confesseth not that Christ is come in the flesh, is that spirit of antichrist. 1 John 4:3. And if he were such a carnal man, he could not have ascended to heaven ; for it is written (1 Cor. 15 : 50) that flesh and blood will not inherit the kingdom of God." Priest. "Still, did not the angel Gabriel say to Mary: Thou shalt conceive and bring forth a son?" Luke 1:31; Is. 7:14. Claes. "Well, understand the word rightly; for he said: Thou shalt conceive, and bring forth; now, what Mary conceived, could not grow from her." Priest. "What word became flesh?" Claes. "The same word of which John testifies to us, in his first epistle, saying: That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, of the Word of life; for the life was mani- fested. 1 John 1:1; John 9:37; 20:27. What else do you want to know?" Priest. "Where did Christ assume his flesh, in heaven, or on earth?" Claes. "That which I cannot prove with Script- ures, I will not say." Priest. "Don't you believe anything but what is written?" Claes. "No." Priest. "You certainly believe that you have a soul; but what do you know as to what your soul is, how large, how long, how wide, or of what color it is?" Claes. "What does that concern me? my salvation does not lie in that." Priest. "You be- lieve that the dead will rise; but how can any one comprehend that what has perished will rise and be- come alive ? ' ' Claes. ' ' I am well satisfied with the explanation Paul has written," 1 Cor. 15. Priest. "Do you not believe that Mary is mother and vir- gin I Claes. "Yes." The priest smote his hand upon the table, drew himself up to his full height, and said: "This you cannot prove to me; we find nothing of this kind written in the Scriptures." 538 MARTYRS MIRROR. Claes. "The prophet Isaiah prophesied that he should be born of a virgin. Is. 7: 14. Again, when Gabriel said to Mary : Thou shalt conceive and bring forth a son; Mary answered: " How shall this be, seeing I know not a man?" Luke 1:31,34. Priest. ' ' Yes, thus you may glean " it here and there; but that she remained virgin until her death ?' ' Claes. " This I do not say." Priest. "That is what I mean. And what do you think of the Supper? do you not believe that when Christ took bread, and gave thanks, and brake it, saying: 'Take, eat; this is my body;' he gave them his natural flesh and blood?" Claes. "No," Priest. "Did he not say: Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you ? And did he not say that this was the true heavenly bread, which came down" 1 from heaven?" John 6:53,51. Claes. "The bread of which Christ speaks (John 6), is this the bread which you give the people to eat, namely, which you people call the sacrament ? ' ' Priest. "Yea, it is the same which he left us." Claes. "According to this, then, no one will be damned of all those that eat of it; for Christ said: If any man eat of this bread, he shall live forever; but now every one comes, whores, knaves, thieves, murderers, of whom it is written that they shall not inherit the kingdom of heaven." Gal. 5:21. Priest. "They have sorrow for their sins, before they re- ceive it; and the Lord said: If the sinner sighs over his transgression, I will remember it no more for- ever." Ezek. 18:21. In regard to this we had much discussion; but it is too long to write. At last I asked the priest, whether he believed that when he takes the host into his mouth, he receives Christ's body, in flesh and blood, as large as he hung on the tree of the cross? Priest. "Yes." Claes. "When you swal- low him, where does he go then ? ' ' The priest was highly offended. The chief Judge asked me: " Why could you not be satisfied with your first baptism, but had yourself baptized a second time?" Claes. "I know of but one baptism." Eph. 4:5. Priest. ' ' Your sponsors well know that you were baptized once; you can ask them." Claes. "Though I had known that I was baptized, yet I now know that it was done without faith; but it is written (Romans 14:23): Whatsoever is not of faith is sin." Chief Judge. ' ' Your sponsors believed. ' ' Claes. " I do not know that the apostles baptized any one, unless he himself believed, and confessed his faith. But what did I confess when I was baptized in infancy? " Priest. "Ask your sponsors. And what do you think of our father the Pope, and his dominion?" Claes. "The Pope, with all his trumpery, and mass, and all that is therein, is good for nothing, bag and baggage. You priests sell masses to the people, by the dozen, by twenties and thirties at a time; they have neither edge nor point; they neither cut nor stab; and yet you promise the people that they are good and effectual — is this not deception? You preach to the people, that one should not drink to excess, and you go about the streets, as drunk as hogs. You preach that one ought not to be covet- ous; fbut where^is 'more covetousness than in the priests and monks? You preach that one ought not to be idle; but where is more idleness than among you ? You will rather tramp from door to door with a bag or basket, than work, as may be seen." The priest was angry, rose, and said : ' ' This is the first thing you teach each other, to reveal the failings of your neighbor." Claes. "Why should we not apply the knowledge Christ has given us, when he says that the tree shall be known by its fruit." Priest. ' ' This is to be spiritually understood ; ' ' and he went out of the room . The chief Judge asked me whether I would re- nounce my second baptism, and all that I had said. I replied: "No, my lords, I will in nowise deny that which was administered to me in the name of the Lord." Hearing this, the chief Judge arose. Then they rose and began to go out. I then thanked them, that they had been molested with me. The chief Judge turned around, and asked me again, whether I would renounce; or I should see what should result to me from it. Then my heart was enkindled to tell him and the other Judges, that they should take heed what they were doing, and I said: "My lords, renounce I will in no wise, and what will result to me from it, according to the imperial mandate, I well know; but there are two mandates, the one from the supreme King, the other from the mortal Emperor, and these two run counter to each other; the one says that both are to be let grow, the good with the bad; the other that the tares are to be rooted up. Therefore, my lords, I pray you, to warn the other Judges, that they consider what is the best; for you have not received the sword, to punish the innocent. ' ' I told them a great deal, as the Lord gave me utterance. He stood there, with his cap in his hand, as did also the other Judge, and the jailer, and they kept very silent. Finally they prayed God, that he would grant me my greatest happiness, and went away. Thus I greet the whole church, scattered in every country, with the peace of the Lord; for I now ex- pect from day to day, to offer up my sacrifice. Pray God to keep me steadfast unto the end. I pray daily for you. Written in bonds. GERRIT HASEPOOT BURNED, A. D. 1 556. In the summer of 1556 there was in the city of Nimeguen, a faithful brother, named Gerrit Hase- poot, a tailor by trade. Having fled from the city, on account of severe persecution, he secretly re- turned, since his wife and children were still living there. He was seen by the Bailiff's guard, who re- ported it to their master. The Bailiff, a very blood- thirsty man, immediately went after him, and took him with him. Thus this friend of Christ had to separate from his wife and children, and go into prison, tribulation and misery, for the name of Jesus. When very severely examined by the lords of this world, he freely confessed his faith, and was not ashamed of the truth. Rom. 1 : 16. He was therefore sentenced to death by them, that is, to be burnt at the stake, which sentence he received very bravely. This having taken place, his wife came to him, into the city hall, to speak with him once MARTYRS MIRROR. 539 more, and to take leave and bid her dear husband farewell. She had in her arm an infant, which she could scarcely hold, because of her great grief. When wine was poured out to him, as is customary to do to those sentenced to death (Prov. 31 : 6), he said to his wife: "I have no desire for this wine; but I hope to drink the new wine, which will be given to me above in the kingdom of my Father." Thus the two separated with great grief, and bade each other adieu in this world ; for the woman could hardly stand on her feet any longer, but seemed to fall into a swoon through grief. When he was led to death, and having been brought from the wagon upon the scaffold, he lifted up his voice, and sang the hymn: ' ' Father in heaven, I call : O strengthen now my faith. ' ' Thereupon he fell upon his knees, and fervently prayed to God. Having been placed at the stake, he kicked his slippers from his feet, saying: "It were a pity to burn them ■ for they can be of service still to some poor person." The rope with which he was to be strangled, becoming a little loose, hav- ing not been twisted well bv the executioner, he again lifted up his voice, and sang the end of said hymn: ' ' Brethren, sisters, all, good-bye ! We now must separate, Till we meet beyond the sky, With Christ our only Head : For this yourselves prepare, And I'll await you there." The executioner again twisting the rope, this wit- ness of Jesus fell asleep in the Lord, and was burnt, voluntarily surrendering for the truth, his perishable body, which he had received from God, and thus fought the fight, finished his course, and kept the faith, and there is now laid up for him the crown of eternal glory. Previous to the year 1557, under the reign of the Palsgrave of the Rhine, several of those baptized according to the ordinance of Christ were cast into prison, and exiled from the country, as appears from the preface to the Frankenthalische Gespraech, and also in the preface to the Oude Offerboeck, of the year 161 6, letter Y, on the other side. From this it appears that the Baptist Christians at this time had to suffer not only from the Roman- ists, but also from those who had forsaken the Roman church and many of her superstitions; from which it may be seen what great distress the church of God then had to suffer, insomuch that freedom of conscience was nowhere to be found, since among the papists they were deprived of their lives, and among other denominations of the liberty to prac- tice their religious worship. HANS BRAEL SEVERELY PERSECUTED A. D. 1557. In the year 1557, a few days before Ascension- day, brother Hans Brael, while on a journey, was apprehended in the Pusterthal, for the faith and tes- timony of Jesus Christ. Nearly a league from the castle, he met the Judge, who not knowing him, rode past him, and saluted him, Hans Brael thank- ing him : but the actuary rode up to him, and asked him : ' ' Where are you going and what have you been doing here ? ' ' He replied that he had been with his brethren. The actuary asked him whether the Baptists were his brethren . "Yes," he replied. He then seized him, and the judge turned about, dismounted, and taking the brother's own girdle from his body, bound him with it and made him walk like a dog alongside of his horse, through mud and mire, for a whole league, until they arrived in the castle. He was so fatigued from walking, and from being bound so hard, that he could stand no longer, but fell down in the field, so that even the lord of the castle reproved the Judge for having bound him so hard. There they examined him, tak- ing from him whatever they found on his body, and put him into prison. The next day he was forthwith brought out, and the lord of the castle examined him himself, and asked him concerning his faith and baptism, and what he thought of the sacrament. When he made confession of his faith and the divine truth, they abandoned everything, and pressed him hard to recant. But when he plainly told them, not to count on his renouncing the truth confessed, they brought him back into prison. Eight days after, he was brought out again, and the lord with six others examined him; but being unable to accomplish anything, they remanded him to prison. After another eight days they arraigned and examined him before the whole council, and the Judge called his faith a delusion, and his church a sect. Acts 24: 14. But Hans said: "It is neither a sect nor a delusion; but it is the church of God. The Judge said: "It may be the devil's; how could it be God's church ? ' ' and became angry over it and said again . "On what account should it be called the church of God?" But brother Hans boldly ad- hered to it, that it was the church of God. Then said the Judge: "Since he knows who has come from the seignioralty of Innsbruck, we also want to know where those are whom they send out into this country, what their names are, who has fed and harbored them; all this we want to know." But he answered them : ' ' We are not sent out to the harm or detriment of any one; but our calling is, that we shall seek the salvation of men and exhort them to repentance and reformation (Matt. 10:5; Acts 2:38); but the things that are asked here are not articles of faith, nor are they necessary to know; hence I do not wish to tell them, nor to accuse any one." The Judge admonished him urgently, to spare himself, since his body should be tortured, if he refused to name the persons, and to confess who had harbored him. Hans asked the Judge and the whole council, whether he could be considered good if he adopted the proposed means, and betrayed those who had shown him such kindness, by feeding and lodging him. The members of the council looked at each other, and said themselves that they should not con- sider it good, if it were done to them. But the Judge became enraged, and asked whether he meant to charge the honorable council with requiring treach- 540 MARTYRS MIRROR. ery of him, and again admonished him very sol- emnly, to spare himself, or they should deal very severely with him . But as he would not confess to them, they remanded him again to prison, to see what he should resolve upon. _ After this they brought him forth again, and took him to the rack, where he himself took off his clothes, lay down before them, and patiently sub- mitted to the torturing ropes, so that the eyes of the bystanders filled with tears, and they could not refrain from weeping. The executioner suspended him by the rope, but the Judge earnestly admonished him to spare him- self, and to indicate the persons required; but he said he would betray no one but would bide what- ever God permitted them to inflict upon him. Then they tied a large stone to his feet. The Judge be- came angry, when he perceived that he could accom- plish nothing, and said : ' ' You swear to each other that you will not betray one another." He replied: "We do not swear, but we do not betray any one, because it would be wrong." Then the Judge said: " You are a rogue; I have detected you in a lie; why will you suffer yourself to be tortured. ' ' The brother said: "I am no rogue, and in what lie have you de- tected me?" The Judge said: " You said that you were no teacher, but we find that you certainly are one." He answered: "I am no teacher; but if I were one, I would not be ashamed of it; for it is an honorable thing before God." i Tim. 3:1. Thereupon they left him hanging by the rope, and went away; but the executioner staid with him. In the meantime the officers assembled, and he was admonished to confess: or they would not cease racking him until they should have rent his limbs asunder. He replied that he would bide what God should permit them to inflict upon him, since they could do no more than God permitted them. The executioner said: "Are you not a fool, to think that God looks down to see what we are doing in this hole; for this would be ridiculous." Then the coun- cil returned and said that the lady of the castle had interceded for him, that they should torture him no longer, and, hence, they would let it rest; and they sent him back to prison . Thereupon the lord very joyfully rode to Inns- bruck, to the government, and when he returned, he had the priests dispute with and examine Hans for two days in succession, namely Saturday and Sunday, he himself being present. But when they could accomplish nothing by their various disputa- tions, and false and deceitful doctrine, which it would take too long to relate, and he remained stead- fast, and constantly confessed that that in which he stood, and would remain steadfast, by the protec- tion and help of God, was the truth, the lord at last became exasperated at him, and said: "O you ob- durate dog, I have tried all possible means and ways with you, and will still do so, and place you on a sharp pile, and see how you will trust your God in this trial, ' ' But he answered : "I shall not suffer on account of any wrong-doing, but only for the truth and the faith; and God will overlook no wrong." After three days they put him into a deep, dark and filthy tower, where he could see neither sun nor moon, nor daylight, so that he did not know whether it was day or night, only he perceived now and then that it was night, when it was a little colder in the tower than at other times. It was also so moist and damp in the tower, that his clothes rotted on his body, so that he became almost naked, and was without a single garment for a long time, only he had a coarse blanket that had been given him, which he wrapped around his body and thus sat in misery and darkness. The shirt on his body had so rotted, that he had not a shred left of it, except the collar, which he hung on the wall. At one time when these children of Pilate had him brought out to try him whether he would not apostatize, the light so hurt his eyes, that he was glad when they let him down again into the dark tower. There also proceeded such a fetid stench from the filth that was in this dark hole, that no one could stay in his presence; when they brought him in, they instantly had to go away from him again; yea, the councilors said themselves, that they had never smelled such a horrible stench. Thus he lay in this filthy tower, in which were also many ver- min and loathsome reptiles, so that at first he for a long time protected his head with an old hat, which had been thrown to him out of pity. The tower, for a long time had not had an occupant; hence the ver- min were very numerous, and they caused him much terror, until he got used to it. The vermin some- times also ate his food, so that when they let down his food, he had to eat it all up, before he set down the dish; otherwise the vermin so covered it, that he could not well eat it. When he got a dish of soup, and set it down but once, they ate it up in a moment in short, he could keep neither bread nor anything else; for as soon as the vermin smelled it, instantly they were at it. However, this was his least care, in- asmuch as he was so tormented with hunger, no great abundance being given him so that he could easily eat it up, if he was only well. The vermin sometimes got also in his drink, and drowned therein, until he finally obtained a large stone, which he placed on top of his pitcher. His chief affliction, however, in this great trial was, that he could get no tidings from the church or the brethren. At that time there was in the high country one Hans Mein, a servant of the Lord, who also had a great desire to hear some tidings from him. He sent word to him in the tower, that if it were still well with him, and his heart adhered firmly to God and his church, he should send him a certain token : and if he had nothing else, he should send him a little bit of straw, however little it might be. But such was the misery and poverty in which he sat that he could not even find that much in the tower. Then he bethought himself of his rotten collar which he had hung on the wall ; he was glad of it, and took the collar and sent it from the tower to his brother, as a token that he was still unchanged in his faith in God, and in peace with the church. When the brother received the collar, and thereby perceived his misery and poverty, he and his church felt great compassion for him, and after weeping bitterly and sorrowfully, they sent word back to him, that they were very willing to send him clothes MARTYRS MIRROR. 541 or anything else, in his great poverty, if he only could get it. But he would not have it, because that if they had discovered it, they would have thrown him on the rack and tortured him again s in order to get the names of others. Hence he sent them word, that he should let the garment 01 patience do him. Thus he lay in this filthy tower all summer, until after Michaelmas, in autumn, when they saw that the frost was approaching; then they took him out, and put him into another prison, which could like- wise not have been worse. There he had to sit, with one hand and one foot in the stocks, for thirty- seven weeks, being unable to lie or sit properly, but only to stand; besides, he had to endure much re- proach and ridicule from the ungodly, who said : ' ' There lies a holy man ; nobody is as wise as he ; there he sits as a light of the world, and as a witness of the people of God and his church," and such like taunting remarks. Again, since he could get no comforting tidings from the church, God so ordered it that he was comforted by the unbelieving; for on a certain occa- sion a nobleman came to comfort him, telling him to be courageous, and not to suffer himself to be intimidated since he well knew that he had the truth on his side, and that his faith was the true one, but that it were impossible to follow it, or to suffer what he suffered; whereupon the brother earnestly admonished him. Once it also happened that his soul was kindled in God, and he sent for the actuary who had apprehended him, that he should come to him in prison. The latter very quickly came to him, sat down, and asked him what he wished, that he had sent for him. The brother said : ' ' The sole reason is, that I cannot forbear showing you, that, as you well know, that you are the chief cause of my imprisonment and miserable sufferings, though I have never in all my life done you an injury." The actuary sat there frightened and dumb, saying not a word, save that he had to do it. " The brother said : "Yes, the judgment of God impelled you to it; because you were so bloodthirsty against the pious, it also fell to your lot to fulfill your judgment thereby. You have incurred a heavy judgment; God will certainly find you for this, require it at your hands, and punish you for your sins." The actuary was dumbfounded and could not utter a word; so frightened was he; and thus he went away. About a fortnight afterwards he died very suddenly in the night, being both well and dead within a quarter of an hour. God had smitten him with great fear, so that he cried and moaned terribly, and lamented that he had done wrong and sinned. Thus it goes with those, who will serve the devil and his minions. I say nothing of the fact that he was severely reprehended for this by his master and his mistress, and reaped the devil's thanks for it from his own; for they said to him, so loud that the brother heard it himself : "How came the devil so to possess you, that you would not let this man go, though you might easily have done so?" and they wished that the devil rather had carried him off, since he had committed this deed, for which he at last had to pay so dearly. In the same night that he died, a great joy came over the brother, so that with praying and thanks- giving he could not praise God sufficiently; for on that night it came into his mind that he should yet return to the brethren and the church. In the mor- ning a servant came to him, and told him, that the actuary had died very terribly and suddenly during the night. Ps. 73:18. This having transpired with the actuary, the lord and his spouse were seized with great terror. About eight days afterwards, the servant who at- tended to the tillage of the land came into the castle, and, towards evening, came to the brother, with the keys, and asked whether he hoped to get out. He replied: "I will see what you will do with me." The servant wanted to open the stocks, but could not find the right key. The brother told him not to do it, since it might go ill with him. But when he could not find the right key, he told him that he could set him at liberty, but it would probably not be at that time. The lady of the castle also sent a servant before the prison, who called to the brother, and said : ' ' The gracious lady would have me tell you, that she will send for the judge and the jurate, and if you will say but two words, that you will suf- fer yourself to be instructed, and confess that you have erred, you will be set at liberty, and she will take upon her the sin which you commit by it, so that no guilt will fall upon you." But he replied: ' ' She has sins enough already, let her desist from them ; she needs no sins from others. 1 Tim. 5:22,1. Hence he had to lie in prison and sorrow for an- other winter. Then an order came from Innsbruck, from the council, which the lords came to read to him. It contained the following ; Since he was so obdurate, and would receive no instruction, he should be sent to sea; and thither he should go the next morning; there he should find out, how evildoers are stripped and scourged. But he replied that he would trust in God his Lord, who was on sea as well as on the land, to help him, and give him patience. 2 Cor. 1:9; Matt. 14:31. They then let him out of prison, and walk about in the castle for two days, that he should learn to walk again ; for he was not well able to walk, so greatly had he become impaired in the use of his limbs by imprisonment, stocks, fetters and bonds, in which he had lain for two years, less five weeks, having not seen the sun for about a year and a half. He was then given in the custody of one of the servants, who was to take him to the sea. Hence he took leave from every one in the castle, and exhorted them to repentance. The lady of the castle sent word to him that he should come to her, which he did. She called him into her study, where he took leave from her, and exhorted her also to repentance, and entreated her not to molest the pious (who do no hurt), in the exercise of their religion, and not to apprehend any more of them, to which she con- sented, and began to weep, so that the tears flowed down her cheeks, and said : ' ' Never more in my 542 MARTYRS MIRROR. life shall I lay hands upon them." She gave him some money for the journey, and dismissed him. This servant then took him away with him. The servant was a wicked man ; he called the brother a rogue on every occasion, or applied some other op- probrious epithet to him. Having led him two days, the servant so filled himself with wine, in a tavern, at Niederdorf (for those present had so often drank his health), that, instead of going to bed to sleep, , he stretched him- self upon the table, and instantly falling asleep like a dumb beast, he rolled off the table. Seeing this, the brother opened the door of the room, and also that of the house, locked them again, and went away. Thus did God help him to make his escape that night, which took place in the year 1559, and thus he returned in peace and with joy to the church of the Lord, his brethren. Subsequently he again went up into the country, several times, as the ministry of the divine word had been committed to him. From this it may be seen how God succors and helps his own, and how he can give to those who cleave to him with a true heart, much strength and patience in suffering, through their strong faith, which would otherwise be impossible. 2 Tim. 4:17; Philip. 4: 13; Matt. 17:20. And it is also seen how he casts out his enemies and adversaries, and knows where to find them; for not only did the actuary die a very dreadful death, as. has already been stated; but, while Hans Brael yet lay in prison, the lord of the castle died suddenly; and the servant who was to take Hans to the sea, also died miser- ably, even before the brother left the country; and about two years afterwards also the Judge died, yet not an ordinary, but a most miserable death. 2 Mace. 9 : 5. JANNEKEN WALRAVEN BURNED, A. D. 1557. In the year 1557, on Pentecost eve, there was burnt alive, at Antwerp, in Brabant, for the im- movable foundation of the truth, and the testimony of Jesus Christ, Janneken Walraven, the mother of Jacques Walraven, who was a minister of the word at Amsterdam, among the Baptists, and, conse- quently, well known to many. His mother, though one of the weaker vessels, 1 Pet. 3 : 7, was never- theless not weak in faith, but valiant and steadfast, and fought the good fight of faith, and gained the victory, through the grace of God, who never for- sakes his own, but succors them, and goes with them through water and fire, lest they should suffer detriment to the salvation of their souls. Therefore, since she conquered with her bridegroom, by suffer- ing and dying for his holy name, her immortal soul is under the altar with all the holy martyrs, and is patiently waiting for full salvation at the coming of her Bridegroom, when he shall appear in the clouds of the sky, to unite and glorify body and soul, and to make them like unto his own glorious body, that she may rejoice with him forever. JORIAEN SIMONS, CLEMENT DIRKS, AND A WOMAN NAMED MARY JORIS, A.D. 1557. At this time three other pious witnesses of the truth fell into the hands of the tyrants, at Haarlem, in Holland. They were Joriaen Simons, Clement Dirks, and a woman named Mary Joris. They all, as faithful servants, through the grace of God, stead- fastly endured, at said place, hard imprisonment and severe examinations for the truth of Christ, and did not, with the slothful servant, hide the talent which they had received, into the earth, but did very earnestly put it out upon usury, and boldly proclaimed from the door of their prison the word of the Lord to the edification of every one, and, moreover, through a hymn composed by them, made known the cause of their imprisonment ; namely, that they did not suffer as thieves and murderers, or as such as coveted other men's prop- erty, but that they suffered only for the faith of the truth, and a pure conscience; and that they, on the other hand, because of the pure fear of God, could not follow falsehood. Of this they set forth the principal points in a hymn, as follows: 1. That they with all true witnesses of God be- lieve and confess, by virtue of the holy Scriptures: That Jesus Christ, blessed forever, came from above from heaven, and proceeded from God his heavenly Father, and is therefore pure and spotless, and is not of Adam's sinful and corruptible nature. 2. Because they were baptized upon their faith, according to the ordinance of Christ, and, on the contrary, confessed that infant baptism was not of God, but contrary to his word; and that it is well known, from Christ's own words, that infants are fully in the grace of God, and in a saved condition, without baptism or any other ceremony having to be administered to them, they therefore hold, that all that is done by such means, as being necessary for the salvation of infants is nothing but vain human presumption. 3. Concerning the Lord's Supper, they confess, that they also observed it, according to the com- mand of the Lord, and according to the institution of Christ, as he, blessed forever, held it with his apostles; in which each is to examine himself well, before he goes to this table, and that Christ did not hold his supper with drunkards and adulterers, or with such of whom evil things were known, as is customary with the papists. 4. On the contrary, they emphatically rejected the papists' little piece of baked bread, or conse- crated host, which they recommend to people as the true, essential Son of God, from whom to en- treat grace and salvation in time of need; and con- fessed that they do grossly err, who worship such bread, or put any divine confidence in it. 5. Because they could not recognize the Pope and the Roman church as the church of God, but opposed it and all its ceremonies; neither could they hold the traffic which they carry on therein, to be of God. 6. Because they recognized no other punishment of transgressors in the church, than evangelical separation ; by which the evil can be kept away MARTYRS MIRROR. 543 from the good, in order to present to the Lord a pure church, in which none that are unclean or polluted may dwell, but from which they are ex- pelled. This church they confess to be the queen and bride of Christ. By this and the like the fire of the Gospel burned so mightily in Haarlem, notwithstanding the violence of these tyrants, that in the very night when they were thus accused, a glorious exhortation was fear- lessly preached to the edification of all, by the god- fearing Bouwen Lubberts, in Schouts' street; which exhortation did much good. When, on the 26th of April 1557, the above- mentioned Joriaen and Clement were brought forth to death, the common people greatly commiserated them; but they said: "Weep not for us, but for your sins, and repent truly." After they had offered up their prayer to God with a fervent heart, each was placed at a stake, and they said: "We suffer not for evil-doing, but only for the obedience of the truth." And having, with a firm trust, com- mended their spirits or souls into the hands of God, they courageously offered their necks for the truth, and were first strangled, and then burnt; and thus they, to the consolation and joy of many pious persons, continued steadfast unto the end in the accepted truth of the holy Gospel. When they had finished their tyranny by stran- gling and burning, they, in order to quench their doctrine, also thought to burn their books (for as old writers tell us, Joriaen Simons was engaged in selling books); but when the books were perceived to be on fire, there arose such an uproar among the people, that the lords took to flight, whereupon the books were thrown among the multitude, who reached for them with eagerness; so that, through divine providence, the truth, instead of being quenched, as it was sought to do, was spread the more, by the reading of so great a number of these books. The abovementioned Mary Joris also remained faithful in this trial, and likewise confessed her faith boldly before the lords, and was ready to surrender her life, together with her brethren, for the name of the Lord. But being pregnant, she had to wait until her delivery; however, the Lord ordered it otherwise — she died in travail, and was thus re- leased from the flesh, so that these tyrants could not fulfill their desire with her. And thus she fell asleep in the Lord, with her brethren. If any desire, let him read this account in the old hymn book, as put into verse by these witnesses themselves, in prison, as also by the pious Bouwen Lubberts. A TESTAMENT LEFT BY JORIAEN SIMONS TO HIS SON SIMON, WHEN HE WAS IMPRISONED FOR THE WORD OF THE LORD, AT HAARLEM, WHERE HE WAS AFTERWARDS PUT TO DEATH, ON THE 26TH OF APRIL, IN THE YEAR 1557- May God through his great mercy grant to my son Simon, to grow up virtuously, and if the Lord permit him to reach the years of understand- ing, to confess him, and having learned his will, to order his life in accordance with it, in order to obtain eternal salvation, through his beloved Son Jesus Christ, together with the Holy Ghost. Amen. My child and dear son, incline your ears to the admonition of your father, and hearken to my ac- count, how and in what manner he commenced and finished his life. The beginning of my life was unprofitable, proud, puffed-up, drunken, selfish, deceitful, and full of all manner of idolatry. And when I attained maturity, and began to be my own master, I sought nothing but what pleased my flesh, an indolent and luxurious life. I was greedy of filthy lucre; I sought to bring my neighbor's daughter to fall, as, alas ! appears from my work; and what I did in secret, is too shameful to mention; yea, I was a vessel full of in- iquity. But, my dear child, when I betook myself to the Scriptures, and searched and perused them, I found that my life tended to eternal death, yea, that everlasting woe was hanging over me, and that the fiery pool which burns with brimstone and pitch was prepared for me. This, I say, was approaching me, according to the words of Paul, who says : "They which do such things shall not inherit the kingdom of God. " Gal. 5:21. When I took this to heart, I began to be greatly alarmed and frightened, and took the word of God for my counselor, as to which should be the more advisable for me : to lead here, for a little while, a voluptuous life, and to expect the everlasting pains of hell: or to suffer here a little misery (if misery it can be called), and then to enjoy eternal happiness. I found in the Scriptures : ' ' What is a man profited, if he shall gain the whole world, and lose his own soul ? or, what shall a man give in exchange for his soul?" Matt. 16:26. Hence, my beloved son, I deemed it better, like Moses, to suffer affliction with the children of God for a little while, than to live in every luxury with the world, which will perish. Thus I abandoned my ease, voluntarily and uncom- pelled, and entered upon the narrow way, to follow Christ, my Head, well knowing that if I should fol- low him unto the end, I should not walk in dark- ness. Now, when I had partly forsaken and cast from me the old damnable practices, and wanted to be a new divine creature, and to lead a pious, peni- tent, godly life, I was immediately, like all the pious that had been before me, hated, yea, impris- oned in Haarlem, in St. John's gate. This, my beloved son, was my life till the Lord enlightened me. First of all, my dear child, I would affectionately warn, admonish and entreat you, to beware of and shun all wickedness, and to walk from infancy in the fear of the Lord, which is the beginning of wisdom ; and if God reveal his wisdom to you, hesitate not to walk in it, since death pur- sues the young as well as the old. Improve the time given you by God for repentance. Have your in- tercourse with the good, and beware of the perverse. If sinners entice you, consent not, and have no fel- lowship with them; refrain your foot from their path, for their steps take hold on hell. Hence, touch not pitch, lest you be defiled; for an evil end draws nigh 544 MARTYRS MIRROR. to the wicked, which will bear the burden every- where. Of this and every evil, my dear son, beware, and remember that Paul says, that we must all ap- pear before the judgment seat of Christ, that every one may receive the things done in his body, ac- cording to that he hath done, whether it be good or bad (2 Cor. 5: 10), but the flesh will advise you to nothing good. Hence Paul may well say: "To be carnally minded is death, yea, they that are in the flesh, cannot please God." Rom. 8:6, 8. There- fore, mortify your carnal members here on earth. Read Paul, or have him read to you; he will tell you, which are the works of the flesh. Gal. 5: 19. If you have time and opportunity, use diligence to learn to read and write, that you may learn and know the better, what the Lord requires of you . Beloved son, my heart's desire and prayer to the Lord for you is, that your soul may be protected from the deluge of God's wrath, that shall come upon all the ungodly who did not care for the Lord, and walked not in his commandments. This im- pending wrath of God you can escape in no better way than by looking to Jesus Christ, the Son of the Almighty and eternal Father, who is the head and pattern of all believers, yea, the captain and finisher of the faith, that is, Jesus Christ. Ask him for coun- sel, as to what is best and most necessary for you to do, and he will tell you, knock at the door of his Holy Trinity, and worship him; he will open to you, and give you what is needful for you. Have a desire and appetite for the truth, and you shall be satisfied. Seek not high temporal things; though they that obtain them, are called and commended as happy by the common people; they are nevertheless un- happy and rejected before God. Hence humble yourself under the mighty hand of God, that you may be exalted in eternity. 1 Peter 5 : 5. Behold how he fared, and likewise all the pious before and after him ; his birth was poor and misera- ble; immediately he had to flee from Herod, who sought his life; when he suffered, he had not where to rest his head, and the thanks for all his great and glorious benefits were that they called him a deceiver, wine-bibber, Samaritan, and one who had a devil, besides, he had to expect being stoned by them, until they, when the time was fulfilled, con- demned him to the most shameful death. And pre- vious to the law, pious Abel had to suffer from his brother Cain, who killed him, out of pure hatred and envy, because his brother's works were good and acceptable to God, and his own evil and rejected. And all the dear prophets, who practiced and main- tained the word of God, had likewise to suffer much, without any respect of persons. Micaiah, who alone was found true among four hundred false prophets, in the days of King Ahab, was beaten by Zedekiah, and afterwards cast into prison. 1 Kings 22:24. Elijah, the only true prophet among the four hun- dred and fifty false priests of Jezebel (1 Kings 18:19), also had to suffer much; so that Paul may well say (for he had experienced it himself) that all that will live godly in Christ Jesus, shall suffer per- secution. 2 Tim. 3:11. This also -all other pious witnesses of Christ ex- perienced, and remained steadfast unto the end; wherefore, according to the Scriptures (James 1:12), the crown is prepared for them, since Christ's own mouth declares that he that shall endure unto the end, shall be saved ; he that overcometh shall inher- it all things, shall be clothed in white, and shall eat of the tree of life, which is in the midst of paradise. Matt. 24: 13; Rev. 21:752:7. Consider this, my beloved son; meditate night and day, how to die unto the world, and to fulfill the will of Christ. In the first place, and before everything else, beware of all false prophets and hypocrites, which in my time were the priests and monks, and who, I apprehend, will not be lacking in your time, so long as rich emoluments follow them. Do not believe them, for they deceive men, and murder their souls. My son, he that wrote you this, learned it by his own experience and investiga- tion; he drank of this cup himself. Neither live among any sect, of whom there were many in my time already, as Lutherans, Zuinglians, and others, who, though they have a good* semblance, yet, in fact, are evil and deadly poison. Look for the little flock, whose entire rule of life agrees with God's commandments, and whose ordinance or sacrament is in conformity with the command of Christ and the practice of the apostles; this is the true church of Christ, without spot or wrinkle; this church is flesh of his flesh, and bone of his bones. These also have teachers according to the teaching oi Paul (1 Tim. 3:2), blameless in everything, who have odedient children and believing wives, who are strangers to litigations and processes, to cursing and swearing, to hatred and envy, to lying and cheating, to lasciviousness and adultery. There everything is love, peace, unity and truth, as Paul will teach you, which are the fruits of the Spirit. My dear son and beloved child, this is my chief and last will, my testament to you, which I desire you to read diligently, to meditate well upon it, and to compare it to the Scriptures, in order to govern your steps in accordance with it. Mark well, my son, what I write : many will appear in the garb ol good teachers, saying that they have medicine for your sick soul; but the ones that will profit you, are those who have the truth; adhere to them. Water and fire are set before you : stretch forth your hand unto whether you will, unto death or life. Sirach 15. 16, This, my dear son, will at first be very hard for you to hear, since it is contrary to your first- birth, which is of the flesh ; but you must be born again, and converted, if you would enter into the kingdom of God. You cannot understand this so long as you are carnally-minded, yea, so long as you do not become the fool and enemy of the world. Dearly beloved son, I entreat you again, as I did before, to consider this, and to govern your- self in accordance with it. Out of a faithful father's heart I have left you this, when about to depart from this world, and to die for the word of the Lord. May the Lord grant you, and all who read this, or hear it read, that they may take it to heart, act according to it, and be eternally saved. My son's testament, written in the year 1557, the first Monday in April, and confirmed by death, the 26th day of the same month. MARTYRS MIRROR. 545 THREE OTHER BRIEF ADMONITORY LETTERS BY JORIAEN SIMONS AND HIS FELLOW- PRISONERS. May God grant peace, joy and consolation in all trouble and suffering to all those who have to suffer for his word, through his beloved Son, in the power of the Holy Ghost. Amen. We would inform our most beloved brethren and sisters in the Lord, and all who seek to fear the Lord with the whole heart, that we are all (the Lord be praised forever) of very good cheer, and hope to adhere to the word of the Lord, and not to depart from it, for any visible thing, yea, neither for life nor death, since there is nothing, we trust, which shall be able to separate us from the love of God ; we shall be able to do all things through him who strengthens us; we trust by our God to leap over walls. Rom. 8:35; Philip. 4:13; Ps. 18:29. Dear friends, rejoice with us; why should we fear, when there are so many in the world, who, for a lit- tle gain, expose themselves to the greatest danger, both of soul and body, on water and on the land, not knowing withal, whether in case of success there will be gain or loss ? But we know that when we have completed this journey by the help of the Lord, all is gain, and there can be no loss; for we run not as uncertainly; we fight not as one that beats the air; but we are assured by the grace of the Lord, that, if we fight through valiantly, as we trust we shall do, we shall receive that which is promised us. We intend to return to them four-fold; we shall not keep silence, but proclaim aloud, what the Lord gives and reveals to us. Our sister Mariken is also of very good cheer, and has rightfully confessed her faith, to which she wants to adhere as long as there is breath in her; she is of such courage and good cheer, that she delights and rejoices us all . We ex- hort each other with the word of the Lord, as much as God gives each to speak, now by words, now by hymns; yea, I have many hours in which I never once think of it that I am a prisoner; such is the joy which the Lord gives us. I thank you with all my heart, that you have fulfilled my request, also for your affectionate exhortation. Do the best you can as regards my H. F. I commend you to the Lord, and to the word of his grace . JORIAEN SIMONS IN BONDS. Our most beloved brethren and sisters in the Lord, and all who desire to fear and follow the Lord with all their heart, we, the prisoners in the Lord, wish you a valiant and steadfast mind, and perseverance in the truth, unto the end, through Jesus Christ our Lord, Savior and Redeemer, in the power of the Holy Ghost. Amen. Greatly beloved brethren and sisters in the Lord, be it known to your love, that through the grace of the Lord we all strive for the best, seeking it with the whole heart, so that we want to offer ourselves up into the hands of the Lord, whether it bring us life or death. We also seek with the whole heart, that the Lord will magnify his glorious name through us, and we keep before our eyes the author and finisher of our faith, Jesus. We know that the servant is not greater than his lord. It is a faithful saying, and worthy of all acceptation, that if we suffer with him, we shall also rejoice with him. To this all the pious witnesses of Christ had respect, and unto his great promises, which we have in the Old Testament, and which were given to the pious fa- thers, who hoped for the grace that should come, and therefore valiantly fought for the law of God, and would have no intercourse with the surrounding nations, and therefore voluntarily surrendered their lives, because they would not worship or honor their molten or carved images ; even as pious Eleazar, who would not eat swine's flesh, contrary to the law. 2 Mace. 6:18. By the grace of the Lord we hope to take his salutary words for our pattern, namely, that it is best to adhere to the Lord ; for though through hypocrisy (from which God preserve us) we should save our lives, yet should we not escape the Almighty hand of God, neither alive nor dead. Therefore we will surrender ourselves entirely into the hands of the Lord, as did the pious Maccabean mother and her seven sons (2 Mace. 7:1); and as did all the pious witnesses of Christ, who even rejoiced that they were counted worthy to suffer for the name of Christ. Acts 5 : 41. Thus, beloved breth- ren, we are minded in the Lord, and not otherwise. We trust by the grace of the Lord to be unto the weak babes that still feed on milk, an example of piety and steadfastness. This was written by me on Monday, after I had been before the lords twice, and been interrogated whether I would adhere to my confession. Our greatly beloved brethren and sisters in the Lord, and all who want to fear and follow the Lord with the whole heart, we, the prisoners in the Lord, wish you that the gracious heavenly Father will pre- serve you from all harm from within and without, through his dear, beloved Son Christ Jesus, and the Holy Ghost. Amen. Dearly beloved brethren in the Lord ; faint not, though you now have to wander from friends and kindred, house and home, not knowing whither you shall go, since the heat of the sun now begins every- where to scorch the seed that has sprung up. Mat- thew 13:6. Brethren, be not cast down; let the seed in you get and retain moisture ; sit under the shadow of the Scriptures, and they will be a glori- ous protection unto you. We know that we must through much tribulation enter into the kingdom of heaven. When the head suffers, all the mem- bers suffer with it; hence, if we would be members of Christ, we must also be partakers of the sufferings of the Head ; if we, then, suffer with him, we shall also rejoice with him. Therefore, dear brethren, if the Lord suffer you to live for awhile longer among this wicked gener- ation, pass the time of your sojourning here in fear ; stand out as lights in this evil, wicked world, and let your faith manifest itself in works, else it is dead. Keep your eyes fixed on Jesus Christ, the captain and finisher of the faith ; he is the only 546 MARTYRS MIRROR. corner-stone in Zion, and other foundation can no man lay, than that is laid, which is Jesus Christ. Hold that fast which you have, that no man take your crown. We commend you to the Lord ; may he guide you into all truth. I, Joriaen Simons, your dear brother, and my dear fellow prisoners, wish you every good thing, and we seek the best with all our heart. As we, through the secretary of the city of Haar- lem, have come into possession of the sentence of death passed upon the aforementioned friends Joriaen Simons and Clement Dirks, we deem it well, here to adduce the same, so that every one may be fully assured with regard to the foregoing account. It reads (except the title) as follows : Sentence of death of Joriaen Simons of Hallmen, and Clement Dirks of Haarlem. Whereas Joriaen Simons, of Hallmen, -in Fries- land, and Clement Dirks, of Haarlem, both weavers, and now prisoners, have confessed, without torture and iron bonds, to have been rebaptized, and to hold most pernicious views with regard to the wor- thy, holy sacraments of the altar and confession, and to the circumstances and ceremonies of the holy church, and have also undertaken, said Joriaen to sell and distribute divers false books, and Clement to read and teach them, and since both continue stubborn, obstinate and hardened in said errors and pernicious views, therefore, the lords of the court, having heard the address and conclusion made by Pieter van Zouteland, Bailiff of this city, against and concerning these persons, pursuant to the decrees and edicts of his Royal Majesty, last confirmed by his Royal Majesty, our gracious lord, have con- demned said Joriaen Simons of Hallmen, and Cle- ment Dirks, as rebaptized heretics and disturbers of the common peace and of the Christian religion, and hereby sentence them, each to be placed at a stake, and executed with fire, pursuant to the afore- said decrees and edicts, and declare the entire prop- erty of said Joriaen, and the property of said Clem- ent Dirks to the sum of sixty pounds, and no more, if it exceed said sum, confiscated and forfeited, according to the privilege of this city, for the benefit of his Royal Majesty. Thus resolved, the 26th of April, A. D. 1557, byjoostvan Hitgem, and Dirk van Berkerve, Burgomasters, Wilm Harmans Ramp, Jan Koninks, Jan Matthijss, Jan Raet, and Adriaen Willems, Judges, and pronounced in the court the same day, in the presence of the Bailiff and the aforementioned Judges. Extracted from the first book of criminal records, beginning the 29th of November 1539, and ending the 27th of October 1582, in the keeping of the sec- retary of the city of Haarlem, with which book this copy is found to agree. By me, the undersigned secretary of said city, the 10th of July, A. D. 1659. Voll. SIX BRETHREN STRANGLED AT THE STAKE IN VOLEWIJK, NEAR AMSTERDAM, A. D. 1555. It occurred A. D. 1555, when the first separation took place among the Anabaptists, because Gillis of Aix-la-Chapelle and others began to introduce that to which the other brethren of Waterland could not subscribe or consent, that these brethren maintained themselves as a separate people, without, however having been separated or banished from the others; but they became a forgotten, yea, a lost people: so that the Waterland brethren, oil account of the se- vere persecution, could not live in houses, but had to keep themselves in boats and in the field, because they knew not where to hide themselves from the constables, who were looking for them everywhere, and sought their lives. It was at this time that six brethren, who were together in a boat, were appre- hended in the Oostsaner field, and brought to Am- sterdam, where they were sentenced to death. It was in the beginning of the winter when they were brought in the Volewijk, and all strangled at the stake. There was freezing weather for thirteen weeks from this time on, and, what is remarkable, during all these thirteen weeks a light like a candle stood over each stake to which the bodies of the six brethren were fastened, and burned all night. After the expiration of the thirteen weeks, a violent storm and rain arose, and, consequently, a great thaw en- sued so that the water rose very high, and the ice was rent asunder by the wind. Around the body of one of the six brethren the water stood so high, that the stake, through the force of the ice pressing against it, was broken in two, and fell down upon the ice. His body drifted hither and thither on the ice, with the tide, between Sparendam and Vole- wijk. In that neighborhood there were two persons, each in a boat, who were both novices in the church. Passing along there in the night, they saw the afore- said light like a candle on the ice. Looking sharply, they thought it stood on Jaapje Maet (so they called this brother). As soon as it was daylight they went to two sisters that were concealed in the city, which was known to these two novices. To them they related what they had seen in the night. There- upon they suffered themselves to be barred out, and each entering a boat, they rowed to the most north- ern point, where they waited for the ice to come. In the meantime said light came drifting on the ice. They rowed up to it and saw that it stood on Jaapje Maet. They took him into their boat, and brought him to the other brethren who also kept themselves in a boat in the field . * These took the body into their own boat. But as soon as they touched it, in order to take it to the place where they intended to bury it, the dried up and frozen body, which had stood at the stake for thirteen weeks waiting to be burned, burst, so that the blood flowed copiously into two or three baskets which were at the bottom of the boat. The persons who saw all this, and did as has been stated with his body, were his chief brethren and associates, pious and credible persons, who related it to many, in order that this miracle should never be forgotten, but be remembered, to the edification of the pious. * The reader will bear in mind that large portions of Holland are traversed by numerous canals, in place of roads. MARTYRS MIRROR. 547 MAERTEN ZAEYWEVER, JORIS OUDKLEERKOOPER, WILLEM DROOGSCHEERDER, VICTOR AND PIE- TER DE BACKER, A. D. 1557. The bloodthirsty constrainers of conscience, not yet satiated, apprehended at Antwerp, in the year 1557, five pious Christians, namely, Maerten Zaey- wever, Joris Oudkleerkooper, Willem Droogsheer- der, Victor and Pieter de Backer, whom they as- sailed with many wiles, threats and tortures, in or- der to rob them of their precious treasure, which they so faithfully kept in earthen vessels, to the honor of God, that it could not be taken from them; on which account the others were so filled with envy, that they inflicted an ignominious death upon them, publicly in the market place; but God will crown them, together with his faithful servants, with great honor and joy, when the others will have to go with shame into everlasting misery. A LETTER BY WILLEM DROOGSCHEERDER, WRITTEN IN PRISON AT ANTWERP, WHERE HE, WITH FIVE OTHERS, WAS PUT TO DEATH FOR THE TES- TIMONY OF OUR LORD JESUS CHRIST, AS ALREADY STATED, A. D. 1557. Grace, peace, and mercy from God the Father, and our Lord Jesus Christ, who has called us to his imperishable kingdom, and chosen us before the foundation of the world, and cleansed us with the washing of water by the word, in order that we should be blameless in his sight. Written to you, my beloved brother N., and to my dear sister N. Although I am here in fetters and bonds, for the testimony of Christ, and am ready to seal it with my blood through the grace of the Lord, yet I do not neglect or forget my fellow members in my prayers, which I almost always offer with tears before the Lord, since you are still traveling in the wilderness, among dragons, lions and bears, which constantly run and seek to murder the innocent blood, which cries for vengeance from the time of Abel. For they bring us to death, as the Jews did Christ; for we are grievous unto them to behold; be- cause we do not conform to them; hence they counsel and say : ' ' Let us condemn him with a shameful death; for by his own sayings he shall be respected," Wis. 2:15. Therefore, my chosen in the Lord, we will not be afraid of their threats and blows, though they run like mad dogs. The Lord holds their hearts in his hand; they cannot hurt a hair of our head without the will of our Father. The Lord preserved the three young men in the fiery furnace, Daniel in the den of lions, Hezekiah in Jerusalem, Moses in Mesopo- tamia, Elijah in the mountains; yea, all that trusted in the Lord, were never confounded ; for his mighty hand, says the prophet, is not shortened; and though a mother should forsake her own child, yet will I not forget thee, saith the Lord; for he that toucheth you, toucheth the apple of mine eye. Is. 59: 1 ; 49: 15: Zech. 2:8. Therefore let us prepare our souls for temptation; our deliverance draweth nigh, and the . day of tribulation is at hand . 2 Esdr. 16:74. Hence let us always sanctify and magnify our Lord, that we may inherit all the beautiful promises which he has promised to the Christian people, so that we may not become wearied or faint in our distress, but may be fervent in spirit, rejoicing in hope, patient in tribulation, and continuing instant in prayer. Heb. 13: 3; Rom 12:11, 12. When Israel left Egypt, they rejoiced greatly, that they were delivered from bondage; but when they came into the wilderness, where it did not please the flesh, they were very discontented, and murmured, so that they wanted to return, to which they had no right, since they had taken all their possessions with them, that they should have no cause to return. For this reason they were not permitted to enter the promised land ex- cept Caleb and Joshua; for these were of good cour- age, so that they destroyed their enemies like a piece of bread. The Lord was also with David, so that he slew the giant Goliath. They girded a sword to his side to slay the giant with it; but David was not accus- tomed to it, since he was a shepherd, and he laid aside the sword, and took his sling, with which he smote the giant on the head, so that the latter fell to the ground, whereupon David took the giant's sword, and cut off his head. Therefore, my chosen brethren and sisters in the Lord, let us turn neither to the right, nor to the left, since we have so great a king, who will not forsake us, if we remain faithful to him ; he is so faithful that has promised it that I cannot doubt it; for the city into which we shall come is full of all good things, but it lies in humility. 2 Esdr. 7 : 6. Know, dear brother N. , and sister N. , that I give you a hymn for remembrance, and will hereby com- mend you to the Lord, until we come upon mount Zion, and there sing the new song with all God's chosen. 2 Esdr. 2:42. Dear brother and sister, when I composed this hymn, a great torment and temptation came upon me, so that I was very sor- rowful, and it seemed to me that the Lord had ut- terly forsaken me. I fell down upon my knees, and wept bitterly before the Lord, and prayed for strength and power. And the Lord heard my prayer and lifted me up again; for he does not suffer us to be tempted above that we are able, and will with the temptation make also a way to escape, that we may be able to bear it. 1 Cor. 10:13. I then received such grace and joy, that for joy I composed this hymn, to the edification of my fellow men. Greet J. de H. much with the peace of the Lord, and you, N., greet your master likewise much with the peace of the Lord, and say good night to your wife; I can- not offer her peace, for it is written: "Woe unto them that comfort men with a vain hope. ' ' Know, dear friends, that I greatly rejoiced when I went to the court, so that it seemed to me that there could be no joy like this, that I should confess my Lord and God, before the world. The Bailiff asked me whether I was rebaptized. And the Holy Ghost spake though my mouth and said that I was bap- tized according to the doctrine of Christ, and that 548 MARTYRS MIRROR. .they were Anabaptists, * since they baptize against Christ, hence the name by which you call us, belongs to you. And I asked them to let me go to my brethren, since we had the same faith, but they gave me no answer. Thus, my dear friends, we will await you under the altar. JERONYMUS, LAURENS VAN GUELDERS, PIETER THE MILLER, JACOB VAN YPERES AND MAER- TEN THE WALLOON, A. D. 1557. In the same year, 1557, there were also appre- hended at Antwerp, five brethren of Christ, named Jeronymus, Laurens van Guelders, Pieter the miller, Jacob van Yperes, and Maerten the Walloon, who trusted so firmly in the promises of God, and were so fervently united to the love of Christ, that they were not to be drawn away therefrom by any man, nay, not even by great promises, severe persecu- tions, perilous temptations, or threatenings with the sword; for which reason all five were beheaded in prison, for the testimony of their faith, and firm ad- herence to the same; and even as they lost their heads for the truth, so God shall set them as heads to convict and judge those who judged them. MARGRIETE, WIFE OF JERONYMUS, KLAERKEN AND JANNEKEN OF DEXTELAER, A. D. 1557. In the year 1557, there were drowned in prison, at Antwerp, three woman, namely, Margriete, wife of the aforementioned Jeronymus, and Klaerken and Janneken of Dextelaer, because they stead- fastly adhered to the truth, and would not depart from it. After being drowned, they were ignomini- ously thrown naked into the Scheldt; but they shall be clothed, and enter in honor, with their bride- groom, to the marriage of the Lamb, where they, together with all the chosen of God, shall joyfully sing the new song, and live in eternal, imperishable joy. ALGERIUS, A YOUTH, A STUDENT OF PADUA, MIS- ERABLY BURNED FOR THE TESTIMONY OF JESUS, AT ROME, A. D. 1557. A CONSOLATORY LET- TER FROM HIM.f AN ACCOUNT OF HIS SACRIFICE. To my beloved brethren and fellow-servants of Jesus Christ, who have gone out of Babylon unto mount Zion, whose names I do not omit without cause, grace, peace and mercy from God our Fa- ther, and the Lord Jesus Christ, our Lord and Sav- * The reader will understand this otherwise obscure assertion, when we state that it is based upon an ingenious application of the Dutch adverb weder, weer, the first part of the word Weerdoopets, (Anabaptists), — which may mean against as well as again. Trans- lator. f In this letter we found so much wisdom, holiness, and excel- lence, that we have read it innumerable times with attention and deep emotion. It kindled our love to God, and our zeal, not only to live with Christ, but also, if necessary, to die with him and for his holy truth. O that we were worthy, that his holy name might be praised through us unworthy creatures ! ior. Amen. In order semewhat to sweeten or take away the pain which you suffer on my account, I would communicate to you the sweetness which I experience, that you may rejoice with me, and shout for joy with thanksgiving in the presence of the Lord. I will tell to the world an incredible thing, namely, that I have found infinite sweetness in the bowels of the lion. And who will in any wise believe what I am -going to relate here ? who can believe it ? In a dark hole I have found pleasure; in a place of bitterness and death, rest and hope of salvation; in the abyss or depths of hell, joy; where others weep, I have laughed; where others fear, I have found strength; who will believe this? In a state of misery I have had very great delight; in a lonely corner I have had most glorious company, and in the severest bond, great rest. All these things, my fellow-brethren in Jesus Christ, the gracious hand of God has given me. Behold, he that at first was far from me, is now with me, and him whom I knew but a little, I now see clearly; to whom I once looked from afar, him I now behold as present; he for whom I longed, now offers me his hand; he comforts me; he fills me with joy; he drives from me bitterness, and renews within me strength and sweetness; he makes me well; he sustains me; he helps me up; he strengthens me. O how good is the Lord, who does not suffer his servants to be tempted above that they are able ! O how easy, pleasant and sweet is his yoke ! Is there any like God the Most High? who sustains and refreshes those that are tempted ; he heals them that are bruised and wounded, and restores them all to- gether. Is. 41; 43:20. None is like him. Learn, most beloved brethren, how sweet the Lord is, how faithful and merciful; who visits his servants in trial (Is. 43:2); who humbles himself and condescends to be with us in our huts and humble abodes. He gives us a cheerful mind and peaceful heart. But will the blind world believe these things? No; she will much rather say (since she is unbe- lieving) : You will not be able long to endure the heat, cold and discomfort of this place. And how then will you be able to bear the cross, the thou- sand-fold contempt, wrong, reproaches, and unde- served ignominy? Will you not regard your dear native country, the riches of this world, your par- ents, rank and honor at the court? Will you be able entirely to dismiss from your mind your glori- ous learning, which strengthens and recreates for all labor spent? Will you lose so much for nothing, yea, all the labors you have undergone, your much watching, laboring and assiduity? For what pur- pose have you labored and studied so much, even from your very youth up? But, last of all, have you then no fear at all of death, which awaits you, though you are innocent? O what extreme folly and ignorance it is, to be able with a single word to avoid all this, and to escape death, and yet you will refuse to do it ! O what a despicable thing it is to be able to obtain some- thing from such excellent, just, godfearing, wise MARTYRS MIRROR. 549 and good (or pious) councilors and illustrious men,* and voluntarily to refuse to receive anything. But hearken, ye blind and mortal men, what is hotter and more intense than the fire which is pre- pared for you ? What is colder than your own heart, which is yet in darkness, and has no light at all? John i : 5. What is harder and more confused and restless than your life? What is more ignoble and repulsive than your age? Tell me, my dear, what country or home is sweeter than the heavenly? 2 Cor. 5:1. What treasure is greater than eternal life? And who are our parents and friends, except those alone who keep the word of God? Where are greater joy, riches, and honor than in heaven? Tell me, ye ignorant, is not all learning given to know God, whom if we do not know in truth, all our labor, watching and exertion, yea, all our under- takings are expended to no purpose? Answer me, ye unhappy men : what comfort or balm can he have, who misses God, who is the cure and refresh- ing of all? Ex. 15 : 26. How can he say that I fear death, if he himself is dead in sins, and thus prefers death to life? 1 Tim. 5:6. For if Christ is the way, the truth, and the life, can life be found out of Christ? The heat is to me a refreshing pleasure, and winter a joy in the Lord. I who do not fear the burning of the fire, shall I be afraid of simple heat? Is he tormented by ice, who consumes, melts, and falls asleep in the love of God ? This place is indeed hard and severe for the guilty and evil-doers ; but to the innocent and right- eous it is very pleasant and sweet; hence issues honey; hence flows the heavenly drink ; here wells up milk ; here springs forth fhe abundance of all good things . It is true that this place is esteemed lonesome and base: yet it is to me as a spacious valley, and one of the most excellent places in the world. Tell me, ye miserable men, whether I could have a pasture or meadow more pleasant than this ; for here I behold kings, princes, states and nations ; here I see war (or conflict) ; these cut in pieces, the others victorious; some that have fallen into low estate, others who have attained to great honors. Here is Mount Zion ; here I rise and enter into heaven ; Jesus Christ stands before my eyes ; around me stand the fathers, prophets, evangelists, apostles, and all the servants of God. He (the Lord) em- braces and nourishes me ; these exhort me, those show me holy things; these comfort me, others escort me with music and song. Shall I now say that I am alone, among so many? For here I have whom I may take for companions, comforters and examples, since I see some that are crucified, some beheaded ; some stoned ; others cut in twain ; some roasted ; others fried: in pans, ovens, arid chaldrons of oil ; some whose eyes are put out ; others whose tongue is cut out ; these with their skin pulled over their head ; others with hands and feet cut off ; some that are cast into fiery furnaces ; others given as food to wild beasts ; yea, It would require too much time, were I to relate it all. The powerful nobility or aristocracy of Venice is meant here. Finally, I see still others, who have suffered man- ifold tortures and martyrdoms, and this only because they now live and are free from all pain. And for all these there is but one remedy, one medicine, which can cure all their infirmities ; and this remedy gives to me also strength, and life, and cheerfulness to suffer all these fears and afflictions, which are but momentary, and not worth speaking of: this is the hope which I have placed in heaven. I do not fear those who unjustly revile and persecute me, since he that dwells in heaven, will reject and extirpate them, but will heal and restore these. I shall not be afraid if a thousand surround me; for the Lord my God will always deliver me: he is my shield and protector ; he is my comfort ; he is my head ; he will beat down those who oppose me without cause; he will break the teeth of sinners: for salvation, blessing, might and dominion are his. The reproach which we suffer for Christ's sake gives us nothing but joy and gladness ; for it is written : If ye 'be reproached for the name of Christ, happy are; for the Spirit of glory and of God resteth upon you. 1 Pet. 4 : 16. If we, then, are so assured of our sal- vation, we are not to regard the unjust reproaches of those who revile us. On the earth I have no continuing city or place of rest ; my home and country are in heaven ; I seek the new city of Jerusalem, which I see before me, which comes to meet me. Behold, I am already on the way; there is my sweet home, my riches, my parents and my friends, my pleasure and my honor ; I have no fear that I shall miss them. All these earthly things are but shadows ; they are all transient, and a vanity of vanities to those who miss the hope and essence of eternal life. The accomplishments, arts, or gifts which God has given me, were at first pleasant companions and recreations ; now they yield me holy fruits. It is true, I have sweated, suffered cold, and, as much as I was able, watched night and day; but this my labor has tended and redounded to make me more perfect ; there never passed a day or hour without some improvement. Behold, the true countenance of God has been revealed over my life, and the Lord has caused me to experience great joy in my heart. In him alone I shall rest in peace. 1 Pet. 1 : 8. Who will now dare say that I have lost my age and years ? Who will say that I have lost my cour- age? For my soul has said: ''The Lord is my por- tion; therefore will I seek him." Lam. 3:24. Hence since dying in the Lord is no dying, but leading a blessed life , why then does a reprobate to God oppose me, to prevent me from dying? All this will be the greatest joy, if I only may taste the cup of the Lord. And what surer pledge of my salvation could I find ? Has he not said: "Men will do unto you what they have done to me?" John 15:20. Therefore let this fool keep silence, who has now so long deceived himself in the light of the sun. Let the blind world cease, I say, to imagine such things. For I will say with the apostle: Neither tribulation, nor distress, nor famine, nor nakedness, nor care, nor persecu- tion, nor sword shall be able to separate us from the love in Christ. We are killed all the day long: we are lead to death like sheep for the slaughter. Ro- 550 MARTYRS MIRROR. mans 8:35, 36. Thus we are partakers with Christ, who has said that the disciple is not greater than his master, and the servant not more than his lord. He also left us the command, that each should take up his cross and follow him. Comfort yourselves, O most beloved fellow serv- ants of God, comfort yourselves, for we fall into manifold temptations. Let our patience be perfect in every place, since these things are promised us here on earth, for it is written that those who kill us will think that thereby they are doing God a holy serv- ice and sacrifice. John 16:2. Hence fear and death are only parts and things which teach us to under- stand our calling, and we rejoice in a future life, and shout joyfully in the Lord, since we are (far from all sin) beaten, and delivered unto death. For it is bet- ter to suffer for righteousness' sake (if thus it be the will of the Lord) than for evil-doing. We have an example in Christ, and the prophets, who spoke in the name of the Lord, and the children of unright- eousness put them to death according to their man- ner and custom . Behold what do we now ? Blessed are they that have continued steadfast! We re- joice in our innocence and (God-given) righteous- ness. God will punish them that persecute us. I have been called a fool, since I do not conceal the knowledge of God, and do not care whether I speak in secret or openly; to which I could reply with a single word. "O poor man, who or what are you, who do not see the sun, and never once think of God's words." My dear, remember the words of Christ: Ye are the light of the world. A city that is set on a hill cannot be hid. Neither do men light a candle, and put it under a bushel, but on a candlestick; and it giveth light unto all that are in the house. Matthew 5:14, 15. And in another place he says : Ye shall be brought before governors and kings, and others. Therefore, fear not them which kill the body; but much rather him which is able to kill the soul. Whosoever therefore shall confess me before men, him will I confess also before my Father which is in heaven. Matt. 10:18, 28, 32. Since then the Lord has spoken so plainly of this subject, by what authority then do they advise and seek to persuade me? For I shall never forsake the counsel of God, and follow the advice of men, since it is written: "Blessed is the man that walketh not in the counsel of the ungodly, nor standeth in the way of sinners, nor sitteth in the seat of the scorn- ful." Ps. 1:1. I shall never deny Christ, but will confess him whenever it is necessary. I shall not esteem my life more highly than my soul; I shall not exchange the future for the present. O how little, does he under- stand and know who thinks us to be in the way of folly. Wis. 5:4.,- - • I ,do not deem it to be improper, though I do not please the so-called most mighty, just, wise, merci- ful, good and illustrious senators of this place, whose grace is offered me, if I apostatize. But since we are instructed by the apostles of the Lord, that we must obey God rather than men, etc. , therefore I do not accept this grace of them. I wish that they were more perfect in the sight of the Lord; it is true, they are mighty here, but they should also perfect themselves in the Lord: they are indeed just, but they are still without Christ, who is the foundation of righteousness; they are wise, but where the beginning of wisdom is, there is also the fear of God; they are called merciful, but I wish that they might be more patient or subdued in Christian charity; they are good, but I wish them the foundation of goodness, namely, the best and most high God; they are called illustrious, but they have not accepted our Savior, the most illustrious. Hear, therefore, O ye kings, and understand; learn, ye that be judges of the ends of the earth; serve the Lord with fear, and approach him with trembling. Receive instruction, and understand it, lest the Lord be angry, and ye perish from the right way. Why do ye rage, O ye people; and ye na- tions, why do ye imagine vain things against the Lord ! Ye kings of the earth, and ye princes, why are ye united together against Christ, the Holy One of God? How long will ye seek lies, and hate truth. Be converted, and turn to the Lord our God, and harden not your hearts. For one cannot but know that he who persecutes God's servants, perse- cutes God himself; since he has said: "Whatsoever men shall do unto you, they shall do to me, and not to you." Zech. 2:8. But, my dear, pray tell me, in what manner I have deserved to be condemned? Is it that I have not answered the most illustrious senators, my lords, according to their pleasure ? If I have said anything, it was not I at all that said it, since the Lord says that before the authorities it will not be us that speak, but the Spirit of our Father which will be in us. Matt. 10:30. Now, if the Lord is faithful and true, which he is in truth, I am innocent. It was he who made me speak. And what am I, that I could withstand the will of God? Acts 11:17. Therefore, he that would reprove such words, reproves the word of the Lord, who worked in me. But if he thinks that the Lord is not to be reproved, O then let him not accuse me any more, since I am innocent of this work; for I did what I would not, I spoke what I thought not. But if the things which I have spoken are not good and true, and this is found and proven to me, then I will confess that they proceeded from me alone, and not from God; but if I have said things that are good and proved, and cannot with justice be reproved, whether we will or not, it will have to be acknowledged that they proceeded from the Lord. Now, if all this is so, who then will accuse me? The most wise people? Who will condemn me? The most righteous judges? (who are never- theless unwise and unjust.) Do what you will: shall the words of the ; Lord be made void? shall the gospel be of account no longer? Certainly not; but the kingdom of God shall be only the more precious and sweet to the true Is- raelites, and come the sooner to the chosen of Jesus Christ. But they who do such things, shall experi- ence the great judgment of God. They that kill the righteous shall not escape unpunished. 2 Thessalo- nians 1:6. MARTYRS MIRROR. 551 O most beloved, lift up your eyes, and take to heart the counsel of God. Not long ago the Lord showed you a sign of pestilence, in order to lead you to repentance; but if this will not be received, he will unsheathe the sword entirely, and smite with the sword, pestilence and famine the people which ex- alts the horn against Christ. May God, through his mercy, avert this scourge from this place. To all be- lievers their most zealous servant, the imprisoned and bound Algerius. Written in the most delightful pleasure garden of the prison, called Leonia, the 12th of July, A. D. 1557- * HOW ALGERIUS WAS OFFERED UP. This Algerius, f though very young in years, was a student from the kingdom of Naples, and studied at Padua, where a brother who spoke his language came to him, of whom he diligently inquired the way and the will of the Lord, listening very earn- estly, and was forthwith baptized into the Lord's death, which he immediately afterwards manfully and undauntedly as a bold hero and young soldier of Christ, forcibly proved with the deed, and sealed with his blood, and thus became like his master, since he was also, even as Christ, when he came up out of Jordan, immediately assailed by the enemy, the tempter and his instruments, and cast into prison, in which he went through and endured many severe conflicts, but was always greatly strengthened and comforted with great joy, by the Lord, whom he had set before his eyes, as his present writing abundantly shows, which he wrote in prison at Padua to the brethren in Italy, to strengthen and comfort them in their sorrow, which had come upon them on his ac- count, because they were solicitous for him as being a novice in the faith, But the Lord clothed him with great power, and hence, through him, as one of his chief weapons, glorified his name. For after many temptations, he was sent to Venice, where the entire Senate or nobility tried to prevail upon him, as did the tempter finally try to do with Christ, and meant, by solemn entreaties, flattery, and the offer of all manner of worldly aid and friendship, certainly to catch and alienate him, which was not one of the least darts; but, as an immovable pillar, he rejected it all and despised it for Christ's sake, in order that he might with Moses and Paul win and keep Christ alone. Matt. 4:8; Eph. 6:16; Phil. 3:8; Hebrews 11:26. When they could not prevail upon him, though they tried for a long time, he was therefore sent to Rome, and delivered to the Pope, where he finally, after, severe and hard imprisonment, offered up his life in great steadfastness, as a -sweet savor, to the Lord, very eagerly and joyfully following in the footsteps of all his forefathers and the glorious con- fessors of Christ; and thus he richly partook of the sufferings of his Lord and Master; yea, his end was * Some had given 1555 as the year, but this is an error. t Some old writers did not know that this youth, Algerius, shortly before his death, had, through baptism which he received upon his faith, united with the cross-bearing Church of the Ana- baptists; hence they ignorantly ascribed to him another religion. I crowned with great triumphant praise even also by ! all his despisers, and thus the desired cup was drained. Many different means having been tried with him, i he was at last sentenced to be burnt, but not in the same manner as others, who were, also on account 1 of the faith, with shortened pain, executed accord- : ing to the Italian or French custom of being first j hanged and strangled, and then burnt. But this pious Algerius was held in greater honor by the 1 Lord Christ, and for this reason also had to begin and bring to a triumphant issue a far more exalted ! and honorable conflict. Having been brought in a wagon to the place called Mercado, a final attempt was made upon him. A Carthusian monk — in Rome called Capadocines*, and holy people — was appointed to take him in hand. The same constantly held a crucifix before him, and admonished him, to remember once more, before his departure, his Lord and Redeemer, and not to die thus hardened and desperate in error. At the same time he constantly held before his eyes the crucifix, which Algerius vigorously pushed aside with his hands, which had not been bound, as I un- derstand, saying aloud in his language, with his eyes lifted up to heaven : " My Lord and God lives above in heaven," etc. At this the spectators cried with a loud voice, and said ; "O, he struck it," meaning-the crucifix." "O away, away with him; he is utterly hardened and blinded, all is lost on him." For at Rome it is thought something great, when these Carthusians cannot convert one ; hence they are generally re- served for the last. Thereupon he was stripped to his waist, and boiling oil was first poured over his head and bare body, which good and pious Alge- rius patiently suffered, but doubtless severely felt. He rubbed his hand over his face, and pulled off the skin and the hair. Thereupon only was he burnt to ashes, an unusual thing in Italy, since I have seen it with my own eyes, that they were only roasted and singed in the fire, whereupon the dead body was carried to the grave. But as has been said, this blessed Algerius had to glorify our Lord and God much more highly. To him and to the Lord Jesus Christ, who wrought this through him, by the power of the Holy Ghost, be praise and glory forever. May he help us poor and weak mor- tals to follow him. Amen. Yes, O Lord Jesus, Amen. Brother Da. Gr. , who wrote this account, as the old copy shows, also writes : ' ' This was done with him in the year 1557, a little while before I came to Rome, since at that time Algerius was still on every- body's tongue. ; I have also heard with my own. ears, from the mouth of some who counted them- selves good papists and witnessed his execution, how wonderfully steadfast he died ; and that he truly believed in his heart what he there in his severe martyrdom and pain confessed with his mouth be- fore all the people. Hence there is no doubt but he ascended immediately to heaven, and was saved. is an error, and 552 MARTYRS MIRROR. Thus must the adversaries bear testimony to the saints of God, even against their will. Deut. 32:31. Shortly afterwards, the flood occurred at Rome, when the Tiber overflowed, and did great damage, so that some Romans say that Rome suffered as much damage as if it had been plundered with haste; which I for my part, found to be true indeed, having never seen a greater famine of bread. It is impossible for me to tell how fearful the sight and distress was, especially among the poor people. But they do not recognize that it was a just [rec- ompense]. Wis. 19:13. ' KONRAD SCHUMACHER, A. D. 1558. In this year a young brother by the name of Konrad Schumacher left Swabia with his people, and was apprehended at Stein, near Krems on the Danube, taken to Vienna, and there delivered into the hands of the authorities. There he lay in prison a year and several weeks, for the faith and the divine truth. In the prison he suffered great want and hunger among the thieves and other malefac- tors, of whom there were several imprisoned with him. Nothing was given them, except what others brought and gave to them. Besides, when these malefactors had been tortured, as is customary, they treated him most shamefully, so that he suffered great hunger, before he could get something to eat, when they even had something. Thus he had to suffer much misery in prison, aside from the tyr- anny. About this time Emperor Ferdinand attended a great diet at Augsburg, during which time the Bishop of Vienna had the brother brought before him twice, each time in the early morning before daylight, and was intending to have him executed in the house. The first time they brought him forth, and briefly examined him, and wanted him to tell whether he would desist from his faith or not. He briefly answered and said that they should not expect such a thing, since he would die in his belief; that it was the truth, and the way to eternal life, and this he should confess with his mouth as long as there should be strength enough in him. Now their intention was frustrated, so that they could accomplish nothing that day, only that they disputed with him from early morning until noon, whereupon they remanded him to prison, saying that he should consider the matter for three days longer, and then tell them what he would do. After three days they again brought him forth, early in the morning, before daylight, and led him before the Bishop and his monks .and priests, before,whom he most faithfully defended the truth. The execu- tioner was also at hand, waiting without, thinking to behead him early, before any people should come ; for they feared lest the truth should come to light, and the people learn that injustice was being done him. But the Lord again hindered them, so that he was brought back to prison. In the mean- time, however, the priests disputed much with him, and gave him no rest. After this they threatened to put him into a fifthy tower, which had not had an occupant for eight years, where he should end his life. He said that he would bide it, and would put his trust in the Lord, who was well able to deliver him out of the filthy tower, and from all their power; he thought, however, that the Lord had accepted him for a wit- ness of the truth. He showed himself so undaunted in everything that many of them were astonished at him. Others said they would try something new with him, whereby they should certainly frighten him enough. In the meantime King Maximilian's steward : admon- ished the Bishop for the best, and also spoke of the matter to the Lutheran preachers of the King, who then told it to the King, and spoke most favorably of the matter, saying that he was very young yet, and that it would be a pity to put him to death on account of the faith. Thereupon King Maximilian concluded to free him from further tyranny and suf- fering, whereupon he was released from prison, and thus returned in peace to his brethren and his church. EXAMINATION, TORTURE, AND SENTENCE OF AN- NETGEN ANTHEUNIS, STIJNTGEN JANS, EVERT NOUTS, AND PIETER VAN EYNOVEN, AT ROTTERDAM, IN THE YEAR 1558.*) On the 20th of February, 1358 stilo coj. , in presence of Adriaen Fijck, Adriaen Adriaens, Adriaen Robberts, Pieter Hendricks, Cornelis foos- ten, and Willem Muylwijck, judges, there was orally examined, Annetgen Anthcunis, aged over thirty years, born at Buuren. She says that she always lived at Buuren, except one year that she resided here in the city, which she afterwards left, but returned about last St. Victor's day, and has since resided here until the present time. She says that she did not inquire the name of the people where she formerly worked. She says that she and another woman, named Stijntje van Ick, or Maurick near Buuren, have lived here in the city since St. Victor's day, and that she came here with said woman, from Buuren. She says that Evert is from Antwerp, and that he came to her yesterday, at the house where she was apprehended. She says that she learned to know said Evert only about two or three months ago, and that he came in the daytime, to the house of Arenf Will- ems, in the wood-yard, to buy a cheese. She says that she did not go to confession either at last Easter or Christmas. She says that she observes all that God has com- manded. * Extracted from a certain book of criminal sentences of the city of Amsterdam. MARTYRS MIRROR. 553 She says that she was baptized according to the command of the Lord, but does not know the exact day; but that it took place at the house of the afore- said Arent Willems, in the Wood -yard, and that she did not inquire the name of him that baptized her. On the 20th of February of said year, in the presence of the abovementioned, there zvas orally ex- amined, one fan Hendricks, of Utrecht, aged 28 or 29 years. He says that he has lived here in the city since Bamessche, in the house of Maritgen Jancheelen, in the Fish-market, and last in Willem Reyer's house, where he was apprehended. He says that at Dordrecht he lived near Starke Neele. He says that he does not want to tell where or from whom he heard the doctrine. He says that he thinks much of the sacrament, but nothing of the sacrament of the priests, and that, since he embraced this doctrine, he has never been to the sacrament. He says that he was baptized since he believed, a certain time ago, and that he does not wish to tell when, where, or by whom it was done. He says that his child was washed a little by the priest, but does not want to tell when. On the aforesaid day, in the presence of the afore- said fudges, there was orally examined, Stijntgen fans, aged 40 years, from Maurik, in Guelderland. She says that she has been here in the city about two or three years, with Annetgen Theunis, and that they lodged in the Wood-yard, and after- wards resided in a house where lace is made, and which stands behind a stable. She says that she has no faith in the sacrament which the priests administer, but esteems the sacra- ment as God has instituted it, and that she cannot believe in the sacrament of the church, because she cannot comprehend it. She says that she was baptized at a certain time, not yet twelve years ago, and not here in this city, but at Utrecht. On the same day, and in the presence of the above, there was orally examined, one Evert Nouts of Ant- zverp, aged about 2j years. He says that it is about three months since he came here into this city, and that he lodged for a time in the Wood-yard, and wove lace near the house called the Falcon. He says that he believes in the sacrament so far as the Scriptures speak, of it, but does not believe that God is in. the sacrament of the "altar, since the Scriptures do not assure him of this ; but he believes concerning it in this manner that it is so, as far as it goes. fie says that he was baptized according to the doctrine of Christ, a little over three years ago, just outside of Antwerp, in a certain place, by one Gillis of Aix-la-Chapelle, as he heard him called, who was executed this summer at Antwerp. On the same day, and in presence of the above- mentioned judges, there was orally examined one Pietervan Eynoven, born at Antwerp, aged 28 years. He says that he has worked here in the city, at his trade of silk-weaving, since fourteen days before Christmas, in the house of one Christian, whose wife is named Anneken. He says that he believes on the foundation of the apostles and prophets. He says that he believes that the administration of the sacrament in the church is a great abomina- tion before God. He says that he was baptized according to the doctrine of Christ, about two years ago, but does not want to tell by whom or where it was done. On the 19th of March, 1558, stilo coj. in the pi es- ence of Adriaen Fijck Dirks van Hove, Adriaeji Adriaens, Adriaen Robbertszoon, Pieter van Neck Hendricks, Cornells foosten, Willem Corneliss Muylwijk, and Dirk Dirks, judges, there was ex- amined by torture, i?i the morning, at six o 1 clock, in the city hall, Pieter van Eynoven, born at Ant- werp, aged about 28 years. Pieter, when tortured on the rack, said that he was baptized at Antwerp, about two years ago, by one Leendert, whose surname he does not know, nor whence he is, and he had never seen him, ex- cept when he baptized him. He says that several others, whose names he does not know, were present when he was baptized. When asked concerning the women with whom he spoke at the time of his apprehension, he said that he did not know where they were going, or who they were. He says that he who baptized them, is called a teacher among them. He says that before he was baptized he had heard that he had to live according to the command of Christ, and that he took a Bible and Testament, and read therein, and found that it was as had been told him ; but he does not know the names of those who had previously instructed him herein, because they often do not inquire the names of others, nor want to know them, so as not to bring their brethren into trouble. He says that his master, Christian, and his wife, had the same faith as he, but does not know whether they are baptized. fan Hendricks of Utrecht, aged 29 years, severely tortured on the rack. . .:.:.'.. ..:.;: He says that he was baptized by .one Leenert, but does hot know whence he is, nor had he ever seen him previously, and that he was baptized by him here in the city, in the Wood-yard, a year and a half ago. He says that his child was baptized by the priest, at the font, at Dortrecht, and that no others whom he knows were present when he was baptized. 554 MARTYRS MIRROR. Stijntgenjans, aged about 40 years, of Utrecht. Stijntgen says that he who baptized her is named Leenert, and that it took place in Utrecht, five or six years ago, in the house of one Gerrit, and that she does not know the surname of the aforesaid Leenert, nor whence he is, because they do not inquire nor have much desire to know the names or surnames of their fellow members, so as not to bring them into trouble. She says that others were baptized with her, but she did not know them. The judges being all assembled, resolve to post- pone the matter of the aforesaid prisoners to a limited day, until the executioner's return, in order that said prisoners shall consider the matter, and that it may be seen whether they can be induced by kind means: and that they shall then comply with the wishes of the bailiff, by expediting the matter and justice, if the judges are all at home. On the 28th of March. — • The judges resolve, since Cornells Joosten and Dirk Dirks, judges, are not at home, to postpone the case of the aforesaid prisoners, until the former return . The Bailiff protests costs and interests, since the judges will not consent to limit a day for said pris- oners. The judges protest and say that since Cornelis Joosten and Dirk Dirks, of their number, are absent, and they have agreed together to be present in full number to consider the case of said prisoners, they adhere to their former decision. On the 26th of March all that they had orally confessed at torture was read to the aforesaid five prisoners, who publicly, in front of the city hall, ac- knowledged it to be true, in the sight of every one, and a day, namely, Monday, the 28th of March, was limited for them, by the Bailiff, Gerrardt van der Mersche. Done as stated above, in presence of Adriaen Fijck, Adriaen Adriaens, Adriaen Rob- brechts, Pieter Hendricks, Cornelis Joosten, William Corneliss, and Dirk Dirks, judges. Sentence of Death, on the 28th of March, 1558, stilo coj. According to the written laws pursuant to the de- crees of his Imperial Majesty, confirmed by his Royal Majesty, who will have them observed in all their points and articles; and through the demand of the Bailiff, and the confession of the prisoners, Evert Nouts, Pieter van Eynhoven, both of Ant- werp, and Jan Hendricks of Utrecht, said prisoners shall be executed according to the decree. Done in the presence of Adriaen Fijck, Adriaen Adriaens, Adriaen Robbrechts, Pieter Hendricks, Cornelis Joosten, Willem Corneliss, and Dirk Dirks, judges, and Sir Roeland; pensionary. In regard to Stijntgen Jans and Annetgen An- theunis, decision of their case is deferred for certain reasons, the judges moving postponement until after Easter. Note. — On the 28th of March, 1558, stilo coj., after the above sentence had been pronounced by Matthijs Bark, the secretary, and the aforesaid pris- oners had been condemned to be executed with fire, all the necessary preparations were made here before the city hall; three large stakes were placed near together, at which to strangle said prisoners first, before burning them; and the place having been shut off with planks and stakes, it was pro- claimed in the name of the Bailiff, Magistrate, Bur- gomasters and judges, in front of the city hall, with the striking of the bell, that every one should leave the ring, on pain of forfeiting his upper garment; and that no one should hinder or resist justice by word or act, on pain of life and property. Between eleven and twelve o'clock, every preparation nec- essary for the execution having been made, the aforesaid Jan Hendricks was first brought out to be executed, and placed at the middle stake upon a little stool, and a cord put around his neck, to strangle him. Thereupon Master Aert, the young constable, as substitute for Master, Jan van Haarlem, the executioner from behind, twisted said cord tight with a stick, and then took away the little stool from under Jan Hendricks' feet, and while thus hanging pulled him with all his might by his body and legs; whereupon said Master Jan came with a bundle of oat straw, into which a quantity of gun- powder had been put, and held it before his face, to singe it; but Master Aert had a pair of tongs with a red-hot coal, to cast into the gunpowder. He threw it three or four times, without being able to touch the gunpowder, so that the straw smoked, but the powder was not ignited. In consequence of this a great cry arose, one say- ing: "You throw the fire badly:" another : "You inflict a thousand deaths upon the man;" and finally, "Stone the constable to death," and the like. Then a woman threw a slipper, and others of the bystand- ers began to throw stones at the constable. Master Hans was then pushed by the citizens, into the house of Jan Sampel, in the Golden Waggon, opposite the City Hall and concealed; while the young constable, called Master Aert, together with the servants of the procurator-general, also of Schielandt, and of this city, who had been sum- moned to the assistance of justice, fled into the city hall, followed by Gerrit van der Mersche, the Bailiff; leaving said Jan Hendricks still suspended by the cord. The Judges, the Pensionary, and the Secretary, seeing the great tumult and uproar, took refuge up in the square of the city hall tower. The first ones who arrived there were Adriaen Robberts, the Judge, and Matthijs Bark, the Secretary, who, from the square of the tower, saw Jan Hendricks still hanging at the stake. With great violence the planks were torn off, and the stakes pulled out, from the enclosure that had been erected to keep the people ffom getting to the officers of justice. A - lad then came and passed the stake, . intending to cut the cord by which said Jan. had" been strangled; but he did not venture to do it, whereupon another came, who cut the chord, so that Jan fell to the ground . And as the perpetrators of this crime were mostly strangers, the citizens who lived in the neighborhood, locked their doors. The bailiff, to- gether with the servants of the. Procurator-General, and of Schielandt, barricaded the front of the city MARTYRS MIRROR. 555 hall with benches, planks, and other wood, in order to keep the two others that had been sentenced, and the women. But as the tumult and uproar increased more and more, the rioters pulled out the stakes, and other stakes from the street, and came with vio- lence before the door of the city hall, in order to force it open. The door, however, being firmly bar- ricaded, they went with the stakes upon the hos- pital stairs, and forced open the back door of the city hall, which leads to the chamber of Schielandt, and the treasury. Hearing this, the Bailiff and his servants, who were there with the prisoners, left the two women behind, since Annetge was a cripple, and not able to walk, and took the other two pris- oners that had been sentenced, and fled with them from the lower part of the city hall up into the tower. The rioters thus forced open the front as well as the rear of the city hall, broke the doors in pieces, and first took the aforesaid two women, brought them without the city, and led them away. Thereupon they returned into the front of the city hall, and smashed in the door leading up into the tower, calling and crying aloud for the two men prisoners; or they would kill them all, and set the tower on fire; so that the servants released said prisoners, whom the rioters then brought without the city. After this they cried as loud as ever, and de- manded the young constable, and also the Bailiff and the members of the court. And as the servants were in a story of the tower below the one occupied by the lords of the court, they told the rioters aloud that the lords and the constable had already left the city hall. Deeper silence could not have reigned in a convent, than prevailed at this time among the lords ; for though some did not make an outward manifestation of the regret which they felt in their hearts, he that had sharp eyes, could read it in their face. And though it was past noon, and no one had eaten much that day, yet I believe, if there had been an abundance of the most tempting viands, none would have made very great inroads upon them. But at last, God be praised for it, the tumult and uproar ceased ; so that through the faithfulness of Adriaen Jacobs Tromper, councilor of said city, who had left the ark, but returned with an olive twig, and informed the lords of the court, in their anxiety, that the uproar had subsided, and that the rioters had all gone away. Thus, about two o'clock in the afternoon, the lords left the tower; but the city was still in great commotion, and Jan Hendricks, the prisoner that had been cut down, was brought into the house of one Kers Goverts Brouwer, near the city hall, where he remained until about five or six o'clock in the evening, when he was openly put into a boat, and taken out of the city, and it is said that he is still living. That evening the arquebusiers were ordered on guard. The next day, the 29th of March, a delega- tion went in behalf of the city to the Hague, to the lords of the council, where they reported the mat- ter, presented an excuse in behalf of the city, and requested that commissioners be sent to inquire into the matter, that the city might be exculpated from the uproar. Next day, Sir Guiljand Zeegers, Lord van Wassenhoven, and Sir Christian de Waert, I Procurator-General, arrived here, and made some ! inquiries concerning the crime, and reported the in- J formation obtained to the council. His Royal I Majesty, having been informed that full control had 1 been gained over the city, speedily dispatched I (since my lord the margrave van Veere was sick) I the count of Boussu and my lord of Cruyningen, j who passed through here secretly, on Easter eve, I on their way to the Hague, where they, on Easter- I day, convened the whole council. They wrote to i the Bailiff, to close the gates and bars, and to fetch j those who had been designated and reported, from their beds, in the night; which was done after the close of Easter-day, and there was apprehended in the night, with the assistance of the arquebusiers, and in presence of the burgomasters, one Chiele Pot. On the following day, the second Easter-day, there arrived in the city the Count of Boussu, my lord of Cruyningen, Sir Gerrit van Assendelft, President of the Council, Guiljand Zeegers, lord of Wassenhoven, Sir Cornelis Zuys, Aernoult Sasbout, Cornelis van Weldam, and Dominicus Boot. On the 21st of April, 1558, after Easter. Whereas Jacob Theunis, alias Mosselman, born at Rotterdam, at present a prisoner, has confessed, without torture and iron bonds, before the count of Boussu, Knight of the order of the Golden Fleece, the lord of Cruyningen, as commissaries from his Royal Majesty, and the court of Holland; that he, the prisoner, after the tumult and uproar in this city of Rotterdam had taken place, went to the city hall, to see what was going on there, and that as he ascended the steps of the city hall, a crutch was thrown at his neck, whereupon he picked it up, went with it into the city hall, where the servants were still in the tower, and threw it up from below at the servants; all of which are things of bad exam- ple, and must not go uncorrected, but must be pun- ished, as a warning example unto others; therefore, the aforesaid court, after mature deliberation, in the name of the King of Spain, of England, of France, etc., as Count of Holland, Zeeland and Vriesland, has condemned and does sentence by these presents, the aforesaid prisoner Jacob Theunis, to appear in audience, and there to ask, with uncovered head, on his knees, the forgiveness of the court, on be- half of his Roval Majesty and justice, and to declare that he is sincerely sorry that he threw the crutch at the servants, in the city hall: and that after this is done, he is to be brought upon the scaffold erected in front of the city hall of this city, and to remain standing there until after the execution of the rioters. Done at Rotterdam by Sir Geraerdt van Assendelft, Emskerk, etc., first President of the council, Guil- jand Zeegers, lord of Wassenhoven, etc, Knight, Sir Cornelis Zuys, Aernout Sassebout, CoraMis van Weldam, Dominicus Boot, Damas van Drogendijk, Ouintijn Weytszoon, and Aernout Nicolai, Coun- cilors of Holland, and pronounced on the 21st of April, 1558, after Easter. Whereas Avicenna Jans, born at Delft, at present a prisoner, has confessed, without torture and iron bonds, before the count of Boussu, Knight of the 556 MARTYRS MIRROR. Golden Fleece, and the lord of Cruyningen, as com- missaries of his Royal Majesty and the court of Hol- land, that he, the prisoner, at the time of the tumult and uproar which recently occurred in this city of Rotterdam, stood at the house of Kors Goverts Brouwer, and that after said uproar was almost over, he, intending to go home, in his consternation went eastward, and again passed the house of the aforesaid Kors, and having seen that the condemned and strangled man, who had been cut down from the stake at which he had been strangled, was brought to the house of the aforesaid Kors Goverts, he, the prisoner also went into the house; and that, while the strangled man was yet lying in the street near the door, and because some of the other bystanders had said to him : ' ' Take the man (meaning the strangled man) further back," he, the prisoner, also seized hold of him ; and that after the strangled man had been lifted up and carried into the house, he, since some had told him to see whether there was yet life in the strangled man, tapped the soles of his feet, and afterwards, in the evening, returned home from the aforesaid house — Here the account in said book of criminal senten- ces abruptly ends; so that it remains uncertain what was further done in the matter. THOMAS VAN IMBROECK, THE 5TH OF MAY, IN THE YEAR 1558. At Cologne, on the Rhine, a godfearing brother, named Thomas van Imbroeck, a printer's servant, was apprehended for the truth, in the year 1557, and imprisoned in a tower. When afterwards ex- amined in regard to baptism and marriage, he met them with the word of God, in such a manner that they desisted from examining him further and put him into another tower. His wife wrote him a letter exhorting him to fight valiantly, and to adhere firmly to the truth . For these comforting words he affec- tionately thanked her, and showed by many Script- ures that the righteous have always suffered, and that he stood with a good conscience void of offense before God, to follow them, forsake wife, children, and all visible things, and take up the cross of Christ, and follow him, for which he prayed God that he might be found worthy. Afterwards there came to him two priests, who disputed with him concerning infant baptism ; but they disagreed among themselves; for the one would have that the infants that died unbaptized were damned, while the other admitted that they were saved. They insisted that he should become converted. But he said : ' ' That which I maintain, the Scriptures have taught me, and if any one will teach me a better way from the Scriptures, I will' gladly follow him." They said: "You despise our church, arid refuse to be taught by us." He replied : "That I contemn your church and do not come under your communion, is for the reason that you do not keep your church pure; for perjurers, whoremongers, and the like are pious brethren among you." They also asked him why he did not have his children baptized. He answered: " The Scriptures teach no infant baptism, and those that are to be baptized according to the word of God, must first believe." Then they said that he was a heretic, but were not able to prove it. He was then brought to the rack, where he was sharply examined, but not tortured, though the executioner had every- thing ready for it; for the lords were not agreed among themselves. This happened three different times. After this he was brought into the house of the count, who would gladly have set him at liberty had he not so greatly feared the imperial decree and the displeasure of the bishop. Thomas, however, was bold, of good cheer, and ready to lay down his life for the name of Christ, and to adhere so firmly to the truth and the love of God, that neither fire, water, sword, nor any other thing should move him therefrom. When they took him away from the house of the count, he suffered much temptation all night from the count's people and others, who un- dertook to teach and instruct him, but all in vain; for they were such as were themselves not instructed or taught of God. Finally he was brought before the high court, where he was condemned to death, in presence of the count, who then; for the first time, pronounced judgment, staining his staff with Christian blood. Thus he was beheaded, as a pious witness of Jesus Christ, for his steadfast continuance in the faith, on the 5th day of March, 1558, being twenty-five years old. From his prison he wrote letters to his wife and brethren, and also a confession of his faith regarding baptism, of which a special book has been pub- lished, all of which is very instructive and comfort- ing for the godfearing, as you shall see by the fol- lowing part, which is here presented to you. A letter by Thomas van Imbroeck, zvritten from prison to his wife and brethren . Much grace and peace from God the heavenly Father, who is a true Father; for he shows his fath- erly faithfulness to all his children, according to his promise, when he says: I will be a Father unto them, and they shall be my sons and daughters. May this Father so speak to your hearts, that you may believe me with a good conscience, that you are his children, and it will not fail you. This grace I wish you, my dear wife, and also the •wife of my Lord (you understand whom I mean), through the Author and Finisher of life, Jesus, to whom alone we must take refuge, that we may be- come conformed to him in this world, according to the words of the prophet, who says: "He hath no form nor comeliness; and when we shall see him, there is no beauty that we should desire him. He is despised and rejected of men; a man of sorrows, and acquainted with grief, and we hid as it were our faces from him;" Is. 5-3: 23. But what says the Scripture: "Wherefore God also hath highly exalted him, and given him a name which is above every name and that every tongue should confess that Jesus Christ is Lord to the glory of God the Father." Hence I deem it necessary for us, O wife of the Lord, to reflect on this;; for though we are now the MARTYRS MIRROR. 557 reproach of all men, yea, as the filth and offscouring of every one, so that they say: "Away with him, for he is not fit to live;" they shall in due time con- fess and say : ' ' Behold, how are they now numbered among the children of God, and their lot is among the saints. We accounted their life madness, and their end to be without honor." Wis. 3:5, 4. Now we sigh, but when he shall come for whom we wait; then they shall sigh, and be distressed with great pain; who shall be without hope; for their worm shall never die, and their fire shall not be quenched. Hence, there is a great difference between the pi- ous and the ungodly; for the souls of the righteous are in the hands of God, and there shall no torment touch them, for their hope is full of immortality. Wis. 3: 1, 4. * This, my brethren, we are to consider well; for if we look back, we still look upon deadly or mortal things, and there cannot apply to us the comforting words of Paul, where he says: "Our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory; while we look not at the things which are seen, but at the things which are not seen." 2 Cor. 17, 18. Now I know that wife and children are visible, and though, they are dear to me, yet I will count them but dung, and say: "Henceforth know I no man after the flesh; but the knowledge of the spirit abideth forever." Philip. 3:8; 2 Cor. 5:16. And thus I hope to know you all when we shall appear together in the eternal joy, which is prepared from the beginning for them that are not ashamed of Christ; but this is not to be ashamed, when we, as malefactors, go without the gate, for Christ's sake, and help him bear his reproach, without the camp. Heb. 12:13. Hence I desire that the rich seek no excuse, and say: "Yea, I cannot forsake everything, it would create great wonderment and sensation before the world, if I should so completely forsake my rank. Yea, they should imagine that they were doing too much in this. Ah no ! he who is over all, God blessed forever, humbled himself much more than this ; for he was King over all, and Lord of the whole world, even as David in spirit calls him Lord : he came not to be ministered unto, but to minister unto all; for he became the servant of us all, that he might make us free. Rom. 9:5; Philip. 2:7; 1 Tim. 6:15; Rev. 17:14; Matt. 20:28; John 8:36. If we therefore have received freedom through him, let us be grateful, and not cast it from us; for it has a great reward, though some say we ought not to serve God for the reward. This view, I say, is not right; for I say with Paul: " If in this life only we have hope in Christ, we are of all men most mis- erable." 1 Cor 15: 19. Yet, let no one think, that he shall be justified and saved by his good works alone; for this we must wholly ascribe to the grace of God, and to the mer- its and innocently shed blood of our Lord Jesus Christ, who works the good in us. Therefore, my dear brethren, beware of such spir- its; for they would experience greater perfection, but fail in those things which are least. Adhere to the doctrine you have learned. One thing I desire and request: that the simple may be better and more thoroughly instructed, lest your labor be burned in the fire; for the scripture says not in vain: "In that he himself hath suffered being tempted, he is able to succor them that are tempted; for experience brings perfect wisdom, even as Paul says: Blessed be the Father of mercies and the God of all comfort, who comforteth us in all our tribulation, that we may be able to comfort them which are in any trouble, by the comfort wherewith we ourselves are comforted of God. For, as the sufferings of Christ abound in us, so our consolation also abound- eth by Christ; yea, through him, I say, we shall gain the victory; for he is our life, and to die is gain for us, since he says: "Though you were dead, yet shall you live." Heb. 2:18; 2 Cor. 1:3 — -5; John 11:25; 2 Tim. 2: n. Hence it is good to die with Christ; for he was raised up by the glory of his Father, and, hence, will draw unto him all that the Father has given him. Rom. 6:4; John 12:32. Therefore, my breth- ren, and my dear wife, let us be valiant; for the apostle says: My strength is made perfect in weak- ness." 2 Cor. 12:9. Hence I deem it good, to be in weakness, (mark) if it be followed by being in re- proach, distress, persecution, and fear for Christ's sake. Yea, if the Lord should count me worthy to tes- tify with my blood to his name, how greatly would I thank him, for I hope not only to bear these bonds with patience, but also to die for Christ's sake, that I may finish my course with joy; for I would rather be with the Lord, than live again in this abominable, wicked world; however, his divine will be done. Amen. And if anything should be defective yet in my . life, that I may not have been diligent enough (which I confess), may the Lord blot it out and purge it, through the fire of his love and mercy, in the blood of Jesus Christ through which everything must be purified, and purged. 1 John 1:7. Dear brethren, I desire that you will all pray to God for me, that he will keep us, through Jesus Christ, our Lord and Savior. Amen. Another letter by Thomas van Imbroeck, zvritten hi prison to his wife. May grace, peace and mercy from God the heav- enly Father, and the pure love of his Son Jesus Christ, be perfect in your heart, my dear wife, that you may thereby be drawn from all visible things to the invisible and eternal, through the help and co-operation of his Holy Spirit, who is the Governor and Guide of the children of God; to him be glory and praise forever and ever, Amen. Blessed be the God and Father of our Lord Jesus Christ for his great and unspeakable grace, which he has imparted to us through his gracious good- ness, and has drawn us into the kingdom of his Be- loved Son, through whom we have received redemp- tion from all our sins, in his blood. Eph. 1:3. Hence it is right and just that we ought not to cease constantly to serve him with great humility 558 MARTYRS MIRROR. as grateful and obedient children, and not disesteem the grace which has been given us, but diligently consider why and for what purpose it has been given us, namely, that we should use it and get gain by it, that we may hear the sweet voice which says: " Well clone, thou good and faithful servant, thou hast been faithful over a few things, I will make thee ruler over many things." Matt. 25:21. Be admonished by this, that the merchant sold all that he had, and bought the field in which lay the treasure. Matt. 13:44. Thus you should also think now, that you willingly give your husband to the Lord, like Jephtha, who offered up his daughter to the Lord; or remember also Abraham, the pious father of all the faithful, who did not become weak in faith, but willingly delivered up his son Isaac to show obedience to the mighty God, who gives life and breath to all men, Judg. 11:39; Heb. 11: 17. Remember also patient Job, who in his trial with all meekness said: " Naked came I out of my moth- er's womb, and naked shall I return thither; the Lord gave, and the Lord hath taken away; blessed be the name of the Lord." Job 1:21. O, James may well say: "Ye have heard of the patience of Job, and have seen the end of the Lord." Jas. 5:11. And also Paul says: "Consider him that endured such contradiction of sinners against himself. Heb. 12:3 He knew no sin; but we must confess that we deserve more puishment than we suffer, though the same is profitable, as is written that he chastises us for our benefit, and that all things work together for good to us. Rom. 8:28. Hence I desire of you, my dear friend, that you be of good cheer in the Lord, and do not grieve, for I have well perceived that you have lost flesh and become emaciated. Rejoice with me, and thank God that we are not bastards, but that he receives us as a Father, yea, as children and fellow heirs of his kingdom, who here on earth receive like reward with his Son, and this for the sake of his testimony. Why should we not suffer the evil, seeing we have received the good from him ? However, if we would sorrow, we have cause enough for it, for godly sorrow I mean ; for we may with truth lament, that we are still very unfit; even as you write me, that you cannot pray well, even as I also, alas ! am imperfect. Jas. 4:3. But the reason of it, in my opinion, is this, that we are not sufficiently displeased with ourselves, and also, that we do not perceive the thorns that are in our flesh. May the Lord have compassion upon us, and open the eyes of our understanding, so that we may hate sin, even as God himself hates it; for then he takes pleasure in us, even as also holy David when he says: "Have mercy upon me, O Lord, for I am weak: O Lord, heal me, for my bones are vexed. My soul is also sore vexed; but thou, O Lord, how long? Return, O Lord, deliver my soul : oh save me for thy mercies' sake. I am weary with my groan- ing; all the night make I my bed to swim; I water my couch with my tears." Ps. 6: 2 — 4, 6. But where are the tears which we have shed, my dear wife, over our past sins, when our souls were wounded even unto death, yea, sunk in hell? True, we sing: "I acknowledge my transgressions, and my sin is ever before me:" but it were far better for us, to lament from deep distress of heart, and to pray with a broken, contrite and fervent heart, if we ex- perience the same, now that tribulation and suffer- ing happen to us in the flesh. Thus also Esther learned to pray, where she says: "O my Lord, thou only art our King: help me, desolate woman, which have no helper but thee; de- liver us and help me; for thou knowest all things; O Lord, thou knowest that I hate the glory of the unrighteous, and abhor the bed of the uncircum- cised, and that I abhor the sign of my high estate.' ' 2 Esther 14:3, 15. We must observe here that the pious woman had an aversion for the costly apparel, and hated it more than she loved it. Do you also beware of it, and re- prove it sharply in those whom you see given to it : for it proceeds not from a hnmble heart. The prov- erb says: "Don't put moths into the fur;" neither must we give the flesh occasion for sin, since it is, alas ! evil enough without that. Gal. 5:13. Therefore, my dear sister, do not respect persons ; for the faith of Jesus does not suffer respect of per- sons (Deut. 1 : 17; Jas. 2:1); but reprove that which is evil with all kindness and humility, out of love, and show yourself in all things a pattern of good works and sobriety to all women, with piety and silence; for he that bridles not his tongue, deceives his own heart, and his religion is vain. Hence I affectionately exhort you, while you have time now, that you will use all diligence; for it is not enough, that we confess the name of the Lord with the mouth in prison, but we must first demon- strate our confession in power ; for we know that he who transgresses out of prison, sins just as much as he that sins in prison, though through weakness, while the other, sins from wantonness. Therefore take heed to yourselves, and be always prepared ; for we know not the hour. Watch there- fore, and keep your garments clean, lest you walk naked, and your shame become manifest. Be al- ways ready for conflict ; for David says : ' ' Many are the afflictions of the righteous : but the Lord delivereth him out of them all. He keepeth all his bones: not one of them is broken." Ps. 34: 19, 20. ' ' He saveth the poor from the sword of the un- godly, and the needy from the hand of the mighty. ' ' Job 5: 15. Job further says: "Happy is the man whom God correcteth : therefore despise not thou the chastening of the Almighty; for he maketh sore, and bindeth up : he woundeth, and his hands make whole." 5: 17, i-8. Paul also says, that he wants to know Christ, and the power of his resurrection, and the fellowship of his sufferings, being made conformable unto his death; if by any means (he says) I might attain unto the resurrection of the dead. Philippians 3 : 10, 11. Hence we must mourn with him, that we may also rejoice with him. Does not Christ say: "Blessed are they that mourn and lament ; for they shall be comforted; yea, the tears shall be wiped away." Matt. 5 : 4. And the Lord does not forsake the widow that is oppressed, as it is written : " He hears the prayer of the distressed and oppressed, and he MARTYRS MIRROR. 559 does not despise the prayer of the widows, if they pour it out before him with lamentation and sighing; yea, their tears ascend to heaven, and the Lord will hear them .' ' Sir. 35 : 24. Therefore let us be resigned, and say within our- selves : O Lord, Almighty King, all things are in thy power ; if it is thy will to restore unto me my husband, there is none that can resist thy will. Thou hast made heaven and earth, and all that is contained in the circuit of heaven. Thou art Lord of all things. Thou preservest us as the apple of thine eye, and hast said through the mouth of Da- vid, that we shall cast our burden upon thee; for thou wilt sustain us, and never suffer the righteous to be moved. Ps. 55:22. Then will your prayer be fulfilled, as you write me, that you cannot pray otherwise than only: Lord, thy will be done. And I wish to God for you, that this may be found in you in truth, and not as Israel cried to the Lord, when they drew near him with their mouth, and magnified him with their tongues ; but their heart was not right with him, and they were not found faithful in his covenant. Is. 29:13. But they that keep his commandment, shall pray, and whatsoever they shall ask (in accordance with his will) shall be granted unto them. John 15 : 16. Hence be of good courage, and bring up your children in good manners, and in the fear of God, that their natural propensities may be mortified ; and take an example from yourself, how you bring them up in their weakness, with great labor and trouble, and give the breast to them to whom the Lord has commanded milk to be given. You are also to give them the rod, according to the command of the Lord, when they transgress and are obstinate: for this is also food for the soul, and drives out the folly which is bound up fn their hearts. Prov. 23; 13, 14. Remember the words of Sirach, where he says (7:26): "Shew not thyself cheerful to thy daughter, nor laugh with her, lest she become bold against thee, and thou have to bear shame on her account in the end. But teach her the law of our God, that she may put her hope in the Almighty and Most High, and may never forget the benefits bestowed upon us through Christ. I also pray you, that they, as far as possible, be kept away from intractable children ; do not allow them to run about in the streets, but keep them with you as much as possible, that you may have joy and sorrow with them ; and forget not the kind of widow mentioned by Paul in his letter to Timothy (1 Tim. 5: 4); but place your hope firmly in the Lord, and wait for him with patience. Now I understand that you would gladly die; but when I was still with you, and we lived together in peace, then life was no cross for you. Remember therefore now what I often told you, namely, that it is good for the believer to have tribulation and dis- tress, that we may learn to say with Paul : ' ' We groan, earnestly desiring to be clothed upon with our house which is from heaven : if so be that being clothed we shall not be found naked. For we that are in this body, are burdened, and willing rather to be absent from the body, and to be present with the Lord, than to walk in his absence in much afflic- tion. ' ' 2 Cor. 5 : 2. Alas ! friend, how few there are that say this ; I mean among those who enjoy peace and rest. Therefore thank the Lord, that he has given this grace, and perhaps removed me from your sight for the best ; for he is a jealous God ; he will be loved the most, and have sole possession of the human heart. And you have also asked him to remove from your path everything that might be in the way of your salvation. Hence think that he is proving us both, and let us willingly take the yoke upon us, and count it all joy. Jas. 1 : 2. For what are the sufferings of this world ? \ Nothing but a dream, as David says : ' ' When the Lord turned again the captivity of Zion, we were like them that dream. Then was our mouth filled with laughter." Psalm 126 : 1. Thus it is with us as with a woman in travail ; when the child is brought forth, she would not sur- render it, because of theTormer pain. So also we, when we have been delivered from the child, we would not take the whole world for it. Hence take good heed, that you be not startled or frightened, that the child may be born in due time. Take food and nourishment from the husband Christ, that you may have strength for labor ; and neglect not to receive the true food, the word of God. Remember Israel, who were satiated with bread from heaven. May the Lord give you a sound soul, and a fervent stomach of love, so that the food may be well digested. Amen. May the grace of the Lord be increased unto you, my dear wife. Be always subject to the godfearing, and associate with the pious, and pray God to keep me in the truth ; for truth abides and is strong for- ever ; it lives, and will forever prevail. Greet all the saints with the kiss of love, and all who love the Lord Jesus, and tell them to be kind ; for God is the Hero and Captain, who so faithfully succors in time of need. He is like a shower upon the parched earth in a dry summer. Thus he re- freshes the afflicted souls, that thirst for him ; he is a shadow from the heat of the sun. Matt. 11 :28; Is. 55 : 1 ; 25 : 4. Tell the brethren to take care of the novices, and to pray earnestly for me. I will also pray for them, as much as is in my power. Remember my bonds. The Lord be with your spirit. Amen. Your dear husband, Thomas van Imbroeck, imprisoned for the testimony of Jesus Christ. P. S. This Thomas van Imbroeck composed an excellent confession of baptism, as also a defense against the adversaries, in regard to the same mat- ter, and delivered it all to the lords of justice of the city of Cologne. Concerning this, see our Account of Holy Baptism, for the year 1558. GOVERT JASPERS, PUT TO DEATH A. D, 1 558. About this time a lay brother by the name of Govert Jaspers, with two others, left the monastery of the Cross-brethren at Goes. However, they did not continue together long; for one of them utterly 560 MARTYRS MIRROR. forsook the good way, and accepted the love of this world; the other, from fear of persecution, went to Friesland, where he became a brother in the church, and died a pious man ; but this Govert Jaspers was apprehended by the bailiff, soon after he left the monastery, as he was sitting in the field, reading in a Testament. He was brought to the city of Brus- sels, in Brabant, where he had to suffer much, yea, finally even death, for the testimony of the truth, in which he steadfastly persevered, and thus, as a val- iant soldier of Jesus Christ, pressed through the strait gate, in order to take by force the kingdom of God, which he had preferred far above all the king- doms of this world. MAERTEN BOSSIER SUFFERED, A. D. 1 558. About the same time there was apprehended at Werwijck, in Flanders, for the truth, one brother Maerten Bossier, who, after much temptation and trial, also had to suffer temporal death (by burn- ing) ; but now the second death shall have no power over him. ABSALOM VAN TOMME, OR THE SINGER, A. D. 1558. All that would follow Christ, must take his cross upon them; this was experienced by one brother Absalom van Tomme, or the Singer, who was ap- prehended for the truth, at Kortrijck, in Flanders, in the year 1558. After he had been examined, and had made confession of his faith, he was se- verely assailed with threats and tortures, in order to cause him to apostatize; but he remained steadfast in everything, and firmly trusted in God, so that he was sentenced to death, and burned, showing him- a self good disciple or servant of Christ, who did not wish to be above his Master, but like him, namely, to suffer with him, in order to enter into the king- dom of God, even as Christ had to suffer, to enter into his glory. WILLEM VAN HAVERBEKE, A. D. 1 558. Willem van Haverbeke also not only suffered persecution for the name of the Lord, but also suf- fered himself to be apprehended, and to be led be- fore lords and princes, where he freely confessed his faith, and steadfastly continued in the same, no amount ol suffering, pain or torment being suffi- cient to cause him to apostatize, so great was the love of God shed abroad in his heart; hence he was finally condemned, and confirmed the same with his death, at Kortrijck, in Flanders, in the year 1558. DANIEL VERKAMPT, A. D. 1558. About this time, also a young man named Daniel Verkampt, after suffering much persecution, was apprehended at Kortrijck, in Flanders, for living truly according to the word of God. Being sharply examined by the deans of Ronse and Polet, he will- ingly and freely confessed his faith, and said that he would firmly adhere to it even unto death; but of his fellow-believers he would betray no one. Thereupon Ronse and Polet summoned the mother of this young man before them . She was a little old woman, and walked with a staff. When she appeared before them, they told her with severe words, that according to the imperial decree she had forfeited life and property, for having harbored her son, whom they had found to be a heretic. To this she meekly replied: "My lords, shall I forfeit life and property, for having now and then given shelter to my own son in his distress — whom I carried under my heart, brought forth in pain, and nourished in affliction — when he is neither a thief nor a rogue, but is called the most excellent young man of our village; and this merely because you say that he is a heretic? I think that if the Emperor were present, from whom you say you have a decree, he would say that you abuse his de- cree against me, and he would commend me, that the mother's heart was moved with compassion for her child, that has never merited anything else. Truly, my lords, this is contrary to your proper wisdom and urbanity ; ' for, know, that if in that hour when you came to apprehend him, I could have concealed him from you in my body, by car- rying him again for nine months, giving him birth, and raising him, as I have done once, God knows how gladly I would have done it. ' ' This she said with such pathos, that all the lords who were pres- ent and sat in court declared her innocent, and said that she had not acted contrary to the nature of a true mother's heart; and hence the mother was set at liberty, but the son had to purchase with fire the constancy of his faith, and the love of God, with which he was inflamed, and was burnt for the testi- mony of Jesus Christ, who will make him free for- MARCUS DE LEDERSNIJDER, A. D. 1 558. Not long after the above, also a brother named Marcus de Ledersnijder was apprehended for the truth, at Kortrijck, in Flanders, who, having been much importuned and tortured, yet constantly re- maining steadfast, was condemned to death, and burned with fire, thus offering up his soul to God, who also most graciously accepted it. JACOB DE MELSELAER, A. D. 1 558. In the year 1558, Jacob de Melselaer, a brother, was apprehended at Antwerp, for living according to and keeping the word of God; who, after much examination and torment, as he would not renounce or apostatize, was condemned to death, and brought forth into the market place, with a gag in his mouth, to prevent him from speaking. Neverthe- less, he went to death with boldness, and valiantly testified with his blood to the faith he had confessed. MARTYRS MIRROR. 561 LOUWIJS DE WEVER, A. D. 1558. In this same year brother Louwijs de Wever was beheaded in prison at Antwerp, for the confession of and steadfast adherence to his faith. FRANS TIBAN AND LITTLE DIRK, A. D. 1 558. A short time after this, also two brethren named Frans Tiban and Little Dirk, were apprehended for their faith, at Antwerp, examined, tortured, afflicted with much torment, and, finally, as they would in no wise apostatize, condemned to death, and be- headed in prison. HENDERICK LEERVERKOOPER, ANTHONIS AND DIRK DE SCHILDER, A. D. 1558. Three brethren, namely, Henderick Leerver- kooper, Anthonis and Dirk de Schilder, were also apprehended at Antwerp, for the truth; who, as diligent followers and true sheep of Christ, had to taste death for his sake, being executed with the sword. WAECHLING DIRKS, MAERTEN SCHOENMAECKER, AND ADRIAEN PIETERS, A. D. 1558. In the year 1558, Waechling Dirks, Maerten Schoenmaecker, and Adriaen Peters, all three of them natives of Wijnckel, were apprehended for the Gospel and the divine truth, and as they steadfastly adhered to the same, without departing therefrom, all three were finally condemned at Gravenhage, in Holland, and put to death, as pious witnesses of Jesus Christ, and are now awaiting the crown of life. WOUTER VAN HONSCHOTEN, A. D. 1 558. In this year, a young brother named Wouter van Honschoten was apprehended, at Honschoten, in Flanders, for following the word of God, and as he freely confessed his faith, and would in no wise depart from it, he was finally sentenced to death and to the fire, and was burnt as a pious witness of God. HANS DEN DUYTSCH, A. D. 1 558. About this time, also a brother named Hans den Duytsch was apprehended at Antwerp; who freely confessed his faith, and would firmly adhere to it; for he chose rather to die a temporal death for the truth, and thus gain eternal life, than to purchase a short wicked life with everlasting death. They had him beheaded in the prison, whereupon they, like madmen, threw his body into the Scheldt. JACOB DE SWARTE, HANSKEN VAN DEN BROECKE, AND OTHERS, A. D. 1 558. In the year 1558, a brother named Jacob de Swarte (son of Jan de Swarte), and Hanscken van den Broecke, went From Ostende to Bruges, to hear the preaching of the word of God, and were appre- hended there, together with others. No sufferings being sufficient to deter or separate them from the love of God, they were finally sentenced to death, and thus valiantly ended their lives for the testimony of the Gospel, about St. John's day, in midsummer. 36 SANDER HENDRICKS, HANS DE SMIT, HANS VAN BURCULO, PIETER IN DE VETTEWARIJE, ARENT AND GERAERT PASSEMENTWERKER, IN THE YEAR 1558. Very soon after, also six brethren, namely, San- der Hendricks, Hans de Smit, Hans van Burculo, Pieter in de Vettewarije, Arent and Geraert Passe- mentwerker, were publicly put to death for the truth, in the market place, in the presence of all the people. They all valiantly confessed the name of Christ, and are now waiting for the crown of glory, which is promised to all heroes of the Lord. GRIETGEN, TANNEKEN, LIJNTGEN, AND STIJNTGEN OF AIX-LA-CHAPELLE, A. D. 1558. Not long after the above, also four sisters, named Grietgen, Tanneken, Lijntgen and Stijntgen of Aix- la-Chapelle were apprehended at Antwerp, on ac- count of their faith, and severely examined; but as they could in no wise be moved therefrom, and fought as heroines for the name of Christ, always firmly adhering to the truth, they were finally tied crooked and drowned in prison. JANNEKEN AND NOELE, A. D. 1558. There was also a young maiden named Janneken apprehended for her faith, at Antwerp; who, when she appeared before the lords, freely confessed her faith. The Margrave said: "Janneken, if you will renounce, I will show you favor; do according to my will, and I will give you your life." But she re- plied: "'The life that you would give me, I desire not; for your promises are vain and as wavering as a reed, and would only bring me into greater sorrow: cursed is every one that trusts in man." Jer. 17:5. There was a preacher named Balthazar, who en- deavored to make her believe that God was in the sacrament; however, she would not confess it, but said: "You thus disgrace God in your body; but read the Lord's Prayer once." And when he read it, she said : ' ' There, you see, you read that he is in heaven, and how dare you say then, that he is in the sacrament ? ' ' In the court she was asked by the Bailiff, whether she was rebaptized . She said : ' ' Question me in regard to my faith, and I will freely confess it to 562 MARTYRS MIRROR. you; or are you ashamed of it? I confess one bap- tism, which must follow faith, and does not pertain to infants, but requires previous amendment of life." The Bailiff said: "We have done enough to gain you; if you had suffered yourself to be prevailed upon to recant, you should have done well." She replied: "You have loved my flesh, but not my soul, which you would have gladly devoured ; but God will receive it as a child, and make it an heir. And though you are now a Bailiff in your glory, you will deplore it in the judgment of God, and wish that you had rather been a herdsman* in the fear of God. Thereupon she was sentenced to death, and, having commended her spirit into the hands of God, was drowned in a tub, together with an- other woman, named Noele. ADRIAEN VAN HEE, JOOS MEEUWENS, WILLEM, GOOSSEN AND EGBERT DE HOEDEMAECKER, AND LAMBERT VAN DOORNICK, A. D. 1 558. As the Jews in the time of the apostles envied the assemblies of the Christians, and disturbed them wherever they could, so have also their successors, the ministers of antichrist, universally done, which appeared also in the year 1558, near Doornick, where some Christians and faithful children of God had assembled, in order to be refreshed, edified and bettered by the preaching of the word of God. They were also spied out, dispersed, partly scattered, and six of them apprehended, namely, Adriaen van Hee, cutler, Joos Meeuwens, Willem de Hoedemaecker, Goossen de Hoedemaecker, Egbert de Hoede- maecker, and Lambert van Doornick. They were together brought to Doornick, and having been imprisoned there a fortnight, they were condemned to death for their steadfast adherence to the true faith in God, and taken without Doornick, into a forest belonging under the jurisdiction of Hainault, and there burnt, as pious witnesses of God, who shall not taste the fire of hell, but shall live in joy with all the chosen of the Lord. JORIS WIPPE, JOOSTEN'S SON, PUT TO DEATH AT DORTRECHT, A. D. 1558. Joris Wippe, when he still lived in the darkness of popery, was a burgomaster at Meenen in Flan- ders, his native place; but having subsequently come to the knowledge of the Gospel, he had to flee the country, and went to live at Dortrecht, in Holland, where he established himself as cloth-dyer. When he had lived there for a while, and was becoming known, he, through the instigation of the enemies of the truth, was summoned to appear before the lords in the large church. Somewhat alarmed on this account, Joris consulted with several drapers, for whom he dyed, and who were men of influence, as to what he should do. They, placing entire confi- dence in the magistracy, deemed it advisable that he should appear before them, and hear what they had to say to him. When he came there, and the lords saw him, they were filled with consternation, and would have preferred that he had taken their summons as a warning to secretly make his escape, since they did not thirst much for innocent blood; but as he had appeared, the Bailiff, when Joris was about to leave the church, seized him -as one who, according to the imperial decree, had forfeited life and property. This happened on the 28th of April, 1558. After his apprehension, the lords tried every means to save him from death ; he was sent to Gravenhage (that is, to the court of Holland), and there examined; but as he was a resident of Dord- recht, and had been apprehended there, he was sent back thither, and ultimately put to death there. He left behind him a good testimony as regards his liberality to the poor; for when he was sentenced to death, the executioner lamented with tears in his eyes, that he had to put to death a man who had so often fed his wife and children, and would rather forego his office, than put to death this man, who had done so much good to him and others, and had never harmed any one. Hence he was finally drowned, in the night, in a wine cask filled with water, by one of the thief-catchers, who, at the command of the lords, performed the executioner's office on him, pushing him backward into the water. Thus he offered up his life to the Lord, on the first of October, being forty-one years old. The next day he was hung by his feet to the gallows, in the place of execution, as an object of derision to the people, being thus, like his Master, numbered among the malefactors. The day following, several crimi- nals were scourged and banished ; whereupon the executioner, after he had executed this punish- ment, still lamenting the death of Joris Wippe, said : ' ' They have crucified Christ, and released Barabbas. ' ' He wrote several letters in prison, three of which have come into our possession. He doubtless would have written more ; but great watchfulness was exer- cised that he should have no ink, so that he wrote his last letter (to his children) with mulberry juice. Note. — Inasmuch as we, after long search in the archives of this city, found the sentence of death of this friend of God, Joris Wippe, and copied it our- selves from the criminal records of this city, we deem it well to add it here, so that the truth of the above account concerning the death of this man may appear the more clearly and incontrovertibly. Sentence of death of forts Wippe done and pro- nounced in the chamber {of justice), the 4th of August, /jj8. Whereas Joris Wippe, Joosten's son, born at Meenen, in Flanders, has dared to have himself rebaptized, and has held* pernicious views con- cerning baptism, according to testimony and truth, and all the evidence which the Judges and the coun- cil have seen and heard with regard to it, and ac- i( this sentence ; for MARTYRS MIRROR. 563 cording to his own confession, therefore, he shall, to the honor of God,* and the edification of the lords and the city.f be drowned in a cask, and his body then be brought to the place of execution, and there be hung to the gallows, and his property shall be confiscated, and placed in the lord's exchequer. Extracted from the book of criminal records of the city of Dortrecht, commenced on the last of October, 1554-, a nd ended on the 16th offline, 1573. This is the first sentence of death publicly pro- nounced upon any one with regard to matters of iaith, which we found in this book. As to whether it was pronounced in the chamber of justice, in the presence of the lords alone, or publicly proclaimed in court, before all men, is not expressed; nor is it of much importance to know. This much is certain, that his death resulted in consequence. But since, according to the testimony of old writ- ers, the executioner was not willing to execute this man, and the lords of justice themselves were not a little troubled in this matter, though they had allowed themselves to be persuaded by the priests and monks, the execution of the sentence pro- nounced was postponed for over seven weeks, namely, from the 4th of August until the first of October, A. D. 1558. The following night, having commended his soul into the hands of God, he was drowned in a wine cask, by one of the thief- catchers, as related above, in the Vuylgate at Dortrecht, where he was im- prisoned. Further Observation. — According to John van Beverwijck's account of the government of the city of Dortrecht, the following persons sat in court when sentence of death was passed upon this pious man ; Adriaen van Blyenberg Adriaens (who also sat in court when sentence was passed upon Digna Pieters), Bailiff of Dortrecht; together with nine judges : Mr. T. Schoock Sir Pieters; Cornells Krooswijck Jans; Frans Anthoniss; Mr. Aert van der Lede Sir Staess; Willem Boucquet Blasiuss; Adriaen van Nispen Gerrits; Frans Adriaens; Heyman van Bleyenbergh Adriaens; Cornelis van Beveren Claess. . But whether they all unanimously passed this sen- tence, is not stated; however, it appears that the majority concurred therein, which can not have taken place without grief and compunction of con- science on their part, since but a short time before they had sought to get rid of the doomed man, and for this purpose had sent him to the Hague, to the court of Holland, that he might be judged there; but when he returned they sentenced him to death — certainly a lamentable matter on their part; but on the part of the martyr a matter of rejoicing, since death was (or him the entrance to an eternal and blissful life. * How can God be honored by what he has forbidden? f What edification could the lords derive therefrom, who, by do- ing this, made themselves tyrants, yea, murderers? The first letter of foris Wippe, written to his wife', when he was sent from Dortrecht to the Hague. The eternal joy and gladness which ear has not heard, nor eye seen, nor has entered into the heart of man, this same joy and gladness I wish you my dearest wife and sister, whom I love in God, for a heartfelt salutation. Amen. My most beloved wife and sister in the Lord, I wish you the joy of the Holy Ghost in your heart, for a heartfelt greeting in God our Savior and Lord; which joy of the Spirit is love, joy, peace, long suf- fering, gentleness, goodness, faith, meekness, tem- perance: against such there is no law; and they that are Christ's have crucified the flesh with the affec- tions and lusts. Gal. 5:22 — 24. Therefore my dear wife in the Lord, take heed to yourself, that you abound with this precious Spirit; for of that with which one is filled he will bring forth. Regard not the joy and pleasure of this world; for whatsoever a man soweth, that shall he also reap. For he that soweth to his flesh shall of the flesh reap corruption : but he that soweth to the Spirit shall of the Spirit reap life everlasting." Ga- latians 6:7,8. O dear sister in the Lord, let us "not be weary in well doing; for in due season we shall reap if we faint not. As we have therefore oppor- tunity, let us do good unto all men, especially unto them who are of the household of faith." Gal. 6: 9. Hence, pray always with all prayer, watching and supplication in the Spirit, in all your requests to the Lord (Eph. 6: 18), and let your modesty and obe- dience, and your love to God, be an example and pattern to all our dear obedient children, whom the holy Lord has given us, to the praise and glory of his Father. And use diligence in teaching and admonishing them; and chastise them, lest the Lord requires them at your hands. Do your very best, so that I may see you all again at the resurrection of the just. Luke 14:14. Be well content, and always fix your heart and mind upon the living God; for he will not forsake the widow and the fatherless; but his eyes behold the afflicted widows and fatherless, and his ear is open unto their prayer. Hence, be patient, and commit all your concerns to the Lord; he will be a kind Protector to you. If you remain faithful to him, he will be faithful to you; he will not be wanting on his part. I further let you know, that my mind and heart are still fixed upon the living God, and I trust by his great mercy not to separate from him, and I daily wait for my redemption. I thought that your sister had just come in time to witness my offering. I knew nothing to the contrary for a time; but my hour had not come yet: the Lord knows how to reserve his own for the proper time. O dear wife, pray the Lord for me as long as I am in this poor, weak flesh. I trust to remember you also in my prayers, and I most affectionately thank you in the Lord for sending me so kind an exhortation, which is food for the souj; I also thank you for the tem- poral things. 564 MARTYRS MIRROR. Herewith I commend you to Almighty God, and to the word of his grace. Amen. Greet all the brethren and sisters much in the Lord. Written by me, Joris Wippe, your husband and brother in the Lord, imprisoned at the Hague, in Holland, for the testimony of Jesus Christ. The second letter of Joris Wippe, written to his zvife, when he, through those of Dordrecht, lay imprisoned at the Hague. Everlasting joy, grace and peace from God our heavenly Father, through Jesus Christ our Lord and Savior, and the joy of the Holy Ghost in your heart and conscience, be with you, my most beloved wife and sister in the Lord ; I wish it to you as an affectionate salutation in the Lord, and to all our dear children, whom God has given us; to him be praise forever and ever. Amen . . My most dearly beloved wife and sister in the Lord, I salute you with a loving heart in the Lord with the salutation of Christ, and also all my dear obedient children, whom the holy Lord has given us to the praise and glory of his Father. My most beloved wife in the Lord, I also inform you with joy that my mind, heart and soul are still fixed upon the living God and Father, through Jesus Christ his dear, beloved Son, our Savior; and I trust, through his fatherly love, which he shows to me poor, unprofitable servant, through his great mercy, not to separate from him and his holy word; for his word is truth, and his commandment, life everlast- ing. He went before us with much misery and trib- ulation; we must follow his footsteps, since the serv- ant is not above his Lord. For he has so kindly admonished us with regard to this, saying : If they have persecuted me, they will also persecute you, if they have excommunicated me, they will also ex- communicate you; and all these things will they do unto you, because they have known neither me nor my Father. John 15:20, 21. Hence, my dear wife, whom I love in God, be well content, and fix your whole heart and hope upon the living God ; he will not leave you an afflicted widow, with all your fatherless children; for his eyes are upon the righteous, and his ears are open unto their cry, and he will succor the cause of the widow and the fatherless. Ps. 34: 15. Therefore, my dearly beloved wife, take the Almighty God for your Protector, and plant a valiant spirit into your heart, like the Maccabean mother with her seven sons. 2 Mace. 7. Pray the holy Lord for wisdom and understanding, and in all your concerns pray God with supplication in the Spirit, that you may bring up all our olive plants (Ps. 128:3) ro his honor and the magnifying of his holy name, so that they may not be required at your hands. So far you have done your best with admonishing and chastising; keep them thus with the Lord's help. Always submit yourself to the el- ders of the church; for they watch for your souls [as they that must give account,] that they may do it with joy. Heb. 13:17. And if you need counsel or help in any matter, consult with the elders, as we have hitherto done. Use hospitality and forget THE THIRD LETTER OF JORIS WIPPE, TO HIS CHIL- DREN, WHEN HE WAS RETURNED FROM THE HAGUE TO DORDRECHT. My dearly beloved and obedient children, I wish you an honorable, virtuous and godly life in the fear of God, all the days of your life, to the praise of the Father, and the salvation of your souls, as an affectionate greeting. Amen. My most beloved sons, all three of you, you are well aware now, I trust, that I am in bonds here for the testimony of Christ our Savior, to the praise of his Almighty Father, and wait with patience daily, when it pleases him, to offer up my body and soul to the magnifying of his holy name. I entreat you, my dear sons, with aged Tobias, that you will honor your poor bereaved mother, who is deprived of ev- erything for the name of the Lord, all the days of not to communicate. 1 Peter 4:9; Heb. 13:16. Think often of the poor, afflicted widow (Matthew 12:42,43), who threw but two mites into the treas- ury; — Verily, said Christ, she hath cast more in, than they all — that you may be found a true widow before the Lord, who has washed the saints' feet, relieved the afflicted, brought up children in the fear of God, and diligently followed every good work. 1 Tim. 5: 10. Pray the Lord diligently to rule you with his divine Spirit, since he is the true Comforter of all the children of God; that you may live your widowhood to his praise and honor, as long as it is his pleasure. I sincerely thank you people much for the love you have shown me in the kind exhortation you have sent me. I have also very earnestly prayed the Lord for you, and hope to do so as long as I shall be in this temporal life. Remember me also in your prayers, until I have put off this mortal clothing. 2 Esdras 2:45. Herewith I commend you people to Almighty God, and to the word of his grace, and take leave forever until at the resurrection of the just. Then, I trust, we shall meet in one fold. Then shall we hear the sweet voice of our Bridegroom : ' ' Come, ye blessed of my Father, inherit the kingdom pre- pared for you from the foundation of the world." Matt. 25 : 34. Blessed and holy is he that hath part in the first resurrection; on such the second death hath no power. But we shall be priests of God and of Christ, and shall feign with him a thousand years; for Christ is the resurrection and the life, and we must be partakers of him, if we are to hear that voice. Rev. 20:6; Rom. 8:11. Salute me the friends much in the Lord, especially those of Meenen, and Claes Moykaert and Janneken his wife; and greet Victor Martens — I saw him at Dordrecht, when I lay in the den of lions — and greet all that fear the Lord, and exhort them to dil- igence, that we may all meet together in the new Jerusalem. The God of peace be with you. Philip- pians4:q. Greet your sister much and all that are with her. Written by me, Joris Wippe, yoiir husband and brother in the Lord, in bonds at the Hague, in Hol- land. MARTYRS MIRROR. 565 your life; for she brought you forth with great suf- fering and pain, which I well know, and has with great care and diligence helped to bring you so far with the help of the Lord. Tob. 4:3. I have also been your protector hitherto, with great care and diligence to bring you up in the fear of God, to his honor. Now it is the will of the Lord, that we must part; but let it not grieve you. For if you pursue virtue, and walk in the fear of God, and keep his commandments all the days of your life, we shall hereafter meet in one fold (John 10: 16) with all God's chosen children, at the resurrection of the just. And I admonish you with Tobias, that you will fear God all the days of your life, never consent to sin, nor transgress God's commandments; and that you will eat your bread with the hungry, and give alms of that which the Lord gives you. In short, I give you the same testament which Tobias gave his son ; you are able to read. I pray that you will often read it. And all that our holy fathers commanded their children, I also leave unto you; may you dili- gently observe it. And I now bless you all my obedi- ent, most dearly beloved children, with that God with whom Abraham, Isaac and Jacob and all God's chosen friends, blessed their children. Further, I admonish you Joos, as my eldest son, that you and Hansken, my second son, will be the protectors of your poor mother, in the fear of God, all the days of your life. And I also charge you, Barbertgen, my dear daughter, to be obedient to your mother, and to help care for all your little sisters, and for Pierken. Learn also to read, and be diligent in every good work, that you may spend your life in holiness and in all the fear of God, like Sarah, the wife of young Tobias (Tobit 3: 15), and associate not with the wanton and frivolous daughters of this world, whose end will be destruction ; but be sober, honor- able and just in all your dealings, so that you may be prudent, being adorned with every virtue, and that when Christ our Bridegroom comes you may be ready with the five wise virgins, to enter with the Bridegroom into the kingdom of his Father. And now I charge you, Joos and Hansken, that together with Barbertgen, your obedient sister, you will care for your three little sisters, and for Pierken, and teach them to read and to work, so that they may grow up in all righteousness, to the honor of God and the salvation of their souls. Be diligent to work with your hands that which is honorable, remember- ing the words of the apostle: "It is more blessed to give than to receive;" so that you may not be bur- densome to any through idleness. Eph. 4:28; Acts 20:35. Remain with your mother as long as it please the Lord, and in all things show yourselves a pattern of good works. Tit. 2:7. But if ye be serv- ants, I exhort you, to be obedient to your lord or master, and to please them in all things, not answer- ing again, not purloining, but showing good fidelity in all things; that you may adorn the doctrine of God our Savior in all things. For the grace of God [that bringeth salvation] hath appeared to all men, teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly in this present world; looking for that blessed hope and the glorious appearing of the great God and our Savior Jesus Christ; who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works. Tit. 2:9 — 14. I admonish you all, my dear children, that you will do this; and comfort your mother, and often, when you have time, read to her a chapter or two. And spend the time which God gives you, in all sobriety and righteousness, with prayer and supplication to God, that he would keep you from the evil. Have no fellowship with the children of this world, that you may not become partakers of their evil deeds ; always walk with wise men, and you shall become wise, namely, strong and very bold, so that you may eschew evil. Do all things according to the law of God, and depart neither to the right nor to the left; neither add nor take away therefrom, so that you may walk wisely whithersoever you go. Be not terrified; for the Lord your God is with you wherever you go, and will be your Protector. Always speak the truth, and let not your mouth become accustomed to lying, for the mouth that belieth, slayeth the soul; but when you speak, speak the word of God, and the Lord your God will bring you from righteousness to righteous- ness ; for nothing is hid before him ; his eyes are as a flame of fire. Zech. 8:16; Lev. 19:11; Rev. 1:14. Herewith I take leave from you forever, my dear children, until at the resurrection, and commend you all to Almighty God and to the word of his grace. Amen. And may God's Spirit ever be pres- ent with you, to comfort and strengthen you in all righteousness. Written by me, /oris Wippe, your father, im- prisoned at Dordrecht, in the Vuylgate, for the tes- timony of Jesus Christ. HANS SMIT, HENDRICK ADAMS, HANS BECK, MATTHIJS SMIT, DILEMAN SNIJDER, AND SEVEN OTHERS, A. D. 1558. In the year 1558, brother Hans Smit, a minister of the word of God, was sent forth by the church to seek and gather those that were eager for the truth. Acts 13:3. When he therefore, being divinely called, undertook to travel through the Netherlands, he, to- gether with five brethren and six sisters, was appre- hended in the city of Aix-la-Chapelle, on the ninth of January. While they were assembled there in a house, to speak of the word of God, and were en- gaged in prayer, many servants and children of Pi- late came there in the night through treacheiy, with spears, halberds, and bare swords, and well provided with ropes and bonds, and surrounded the house, and bound and apprehended these children of God. They even took with them a mother with her infant that lay in the cradle. But the prisoners were valiant and comforted one another, to be undismayed, since they were imprisoned for the truth of God; and be- ing thus of good cheer, they began to sing for joy. They were very soon separately confined, in which the sisters rejoiced, and sang, so that the people were astonished. In the morning they were brought before the Judge, who talked with each separately, 566 MARTYRS MIRROR. and then remanded them to prison, when he per- ceived their steadfastness. However, the next day the minister was again summoned before the lords, that he should tell them, how many he had baptized, who they were and where the church held their meetings. But he told them, that they should know that he would rather lose his life (John 15:13) than by telling this become a traitor, whereupon he was tortured and racked for about a quarter of an hour, to which he willingly submitted, himself taking off his clothes, and going to the rack. When they could accomplish nothing by it, they went away, but soon returned, and said: ' ' You must tell us what we have asked you, or we shall torture you so as to rack your limbs asunder." They also questioned him with regard to infant baptism. He replied that infant baptism was a human institution, and that as such he regarded it, and not as the true Christian bap- tism. They also asked him what he thought of the sac- rament. He replied : "I think much of it ; but that which the priests use is not at all the true supper of Christ, but a piece of idolatry. ' ' Thereupon they bound him hand and foot, and tied to his feet a large stone weighing little less than a hundred pounds, and thus drew him up, so that the ring on the stone broke, and the stone remained on the ground. But they took a rope, fastened it to the stone, in place of the broken ring, and hung the stone to his foot, and left him suspended thus for some time ; however, they could not accomplish their purpose. Hence they let him down, and put him in prison until Sunday morning, when the lords came from the city with seven priests, who asked him concerning his calling ; whereupon he said that he had not put himself into the ministry, but God and his Spirit in his church : lor as God sent his Son, and the Son the apostles into all the world, so he still sends his ministers through his Spirit, that they should first preach the word of God, and then baptize such as hear, understand and believe it, but not young infants. They also asked him con- cerning the magistracy, whether he regarded it as Christian or not. He replied that in the first place he regarded them as ministers of God, but that they were deceived and wrongly taught by the priests, and not incorporated into the Christian church. They also inquired of him the origin of the magis- tracy. He replied that office and power are of God. They then asked him, whether they were Christians . He answered that if they denied and forsook them- selves, took up the cross, abandoned their tyranny and pomp, and followed Christ, they could be Chris- tians, not otherwise. They also interrogated him with regard to swearing. He said that Christ had forbidden it. And much more, which it would take too long to write. Finally they asked him concerning the incarna- tion of Christ, He said that he believed that Christ was true God and true man, sin alone excepted. At last they told him, that if he would renounce his bap- tism, and confess that he had erred, they would show him favor. But he replied that he had taught the pure truth, so he would adhere to it. Thereupon they said that he was in their city, and that he could not do so there ; and that if they did not punish this, the King or the new Emperor should punish them on their bodies ; thus they defended themselves like Pilate. But the brother said that it would go hard with them for this ; for though God forgave every sin, yet he should judge the innocent blood, and they should not think that they should escape punishment, if they killed him, since the matter should come before Christ, who should judge it, and take care of it, at his day. After this they put him back into prison, where they left him until Monday evening, when the Judge came again, with several others, and also a monk, to dispute with him. But they did not accomplish much, for he put the monk to utter confusion, so that the latter was glad to get away. Many other monks and priests were sent yet, to dispute with him ; but they were all .put to shame and derision, and were not able to cause this pious man to apostatize. Shortly after they were brought forth again and examined ; but God continually gave them bold utterance, and wis- dom, so that they could find no fault, or cause of death in him, save only that they did not sufficiently esteem the Emperor. At one time they brought to brother Henderick alone a subtle serpent and blas- phemer, and said: "You don't want any ecclesi- astics (monks and priests); hence we have brought to you a learned layman, to instruct you." But Henderick said that he did not want to be instructed by him, unless he were sufficiently instructed by God and his word, since he did not want to seek life from the dead. This learned man then wanted to prove infant baptism, asserting that the apostles had ordained it. But Henderick replied and spoke to him in such a manner that he had to confess openly, that no infants were baptized in the days of the apostles, and that they had no faith during their infancy. This, Henry wrote upon the table with a piece of chalk, and called upon the obstinate lords to bear witness to it, and also how he had been silenced. He further said : ' ' Thus will all your learned men be confounded before the word of the Lord." Several of the lords said that if these should be put to death, they should leave home. Once the brethren and sisters were all twelve left together from four o'clock in the morning until ten in the evening. They were joyful and of good cheer, and conversed with one another from the word of God, and began to pray and praise God. Brother Hans, as the minister, led them in prayer, as loud as he could, so that the people ran together and listened. But when the lords heard of this, they sent the Bailiff thither, who asked them why they had made such a loud noise. They replied that they had been praying ; however, they had concluded just before he came. Brother Matthias said: "We will call upon God whether anybody opposes or not. " In the evening about ten o'cloclc they were separated again, and led away. On their way through the city, they joyfully sang, and made known their faith. Some of the councilors were blood-thirsty, and desired to put them to death ; but others were opposed to it ; for they felt per- suaded, and confessed, that they were innocent. MARTYRS MIRROR. 567 The executioner came at least five times, expecting to execute them, but his intention was frustrated each time. They intended to execute the minister and brother Henderick (who had defended them- selves and contradicted the most) first, if perhaps the others might be deterred thereby. When the minister heard that he was to die, he commenced to sing joyfully and thanked God for it, and earn- estly besought him to count him acceptable. The 23d of August was the day fixed for the exe- cution of the minister, Hans, and brother Hen- derick. They were brought before the court into the vault near the pillory. Much people flocked together, also some who were their friends, and had sent them food and drink. They went smilingly through the people to the place of execution, and seeing the great concourse of people coming from every direction, the minister said : "O what a beau- tiful feast-day we shall have, since so much people are coming." They were very joyful, and hoped to get into paradise the same day, to their brethren and sisters that had preceded them, and to all the pious, of whom he had known very many. Revela- tion 6 : 1.1. There also came two monks, who sought to mislead them with false doctrine. For a while the minister contradicted them, showing them how deceitfully they dealt ; but finally he refused to speak with them any longer, and said : "I will adhere to the truth, and the hour of my departure is at hand ; I have something else to attend to now, than to talk with you. ' ' When the time had come that sentence was to be passed upon them, the seven judges could not agree in the sentence, and sent word to them, that they would send them another learned man to instruct them, whom if they should hear, they would defer the matter for their best; otherwise they would have to put them to death, though they did not like to do it. But Hans and Henderick boldly said that they would remain steadfast, and depart from the truth neither to the right nor to the left, and that on their account they need not spare them or delay any longer, but might pass sentence; but if they thereby sought more accusa- tion against them, they acquiesced in what it pleased the Lord to do. The lords put their heads together, and dismissed the people assembled. When the two men perceived that sentence was not passed, they were sorry, since they had completely resigned themselves to death, and thought that they had contended long enough against the wiles of the ser- pent. Thus the multitude dispersed, each going to his own, like people that had lost a battle. When evening came, they had to go back to prison, Which caused them sorrow, since they had hoped now • to seal the truth with their blood ; but they had to wait for another time. Their being taken back to prison, caused much thought among the people ; some said that God opposed the matter, and had frustrated it. One of the councilors had firmly resolved that their execution should take place at the end of eight days, and not be deferred any longer ; however, this also proved futile ; for they remained in prison until in autumn, and had to suffer and be tempted much yet ; after which they were condemned and executed. Hans Smit, as the minister, was first executed. When being led through the city, he sang joyfully; he did not speak much afterwards, but went briskly to the place of execution, as a patient, dumb lamb. There he was strangled at the stake with a rope, and then bound fast with a chain, and singed with fire. Thus he offered his sacrifice, on the 19th of October, A. D. 1558. Three days after, the oth- ers were brought forth, and sentenced to death, namely, Henderick Adams and his brother-in-law, Hans Beck. There was one among the councilors at Aix-la-Chapelle, who was always violently op- posed to the brethren, and hence it happened on one occasion, when they were disputing with Hen- derick, and the latter would not be moved, that this councilor became angry, and said: "Away with them, away with them, to death and the fire ; for all is lost on them ; no pardon should be offered them any more," etc. But brother Henderick said to him : "You will not live to see my death ;" which was verified, for he died three days before Hen- derick, on the same day that the minister Hans Smit was executed. When on his death-bed, and near his end, he fell into great despair, plucked out his beard, and cried out most dreadfully, declaring that he had judged many persons, and had cer- tainly sinned therein, and that God would punish him for his blood-thirstiness. He also said many other things of a similar character. Ps. 55 : 23. Now when brother Henderick Adams and the other brother were led to death, the executioner bound his hands so tightly, that his fingers turned black ; but he lifted up his hands to God, praising him, that he was counted worthy to suffer this. In the mean time the bonds on his hands became loose. They were tied again, just as hard as before ; but it was of no avail ; for when he lifted up his hands again, the bonds fell off as before, which oc- curred several times, so that the Judge became an- gry, and said to the executioner, that he should bind them fast ; but the executioner replied : "You can easily see that binding is of no use here." The last time Henderick flung the bond away among the people, so that he was not bound any more, and said; "It is not God's will, that I should be bound." He also said that such violence was con- trary to God, and continued to speak boldly unto the end. Thereupon these two brethren, Henderick Adams and his brorher-in-law were (like previously the minister) strangled at the stake, with a rope, and then bound to the stake with a chain, and singed with fire ; which took place on the 2 2d day of the month of October, A. D. 1558. A great num- ber of people were present on this occasion, as was also the case afterwards when the brethren Matthijs Smit and Dileman Snijder were executed, on the fourth of January, 1559. Thus all five valiantly and steadfastly testified with their blood to the divine truth, though some of them had not yet become united with the church. The sixth brother that had been apprehended with the others, through much disputation with the ungodly, apostatized from his faith; but after he 568 MARTYRS MIRROR. was released he sincerely bewailed his apostasy, earnestly and truly repented, and again joined the church. The six sisters that had been apprehended at the same time, were severely scourged with rods, and then allowed to go their way, and thus returned joyful in the Lord, and constant in faith, to their fellow-believers that were known to them. GOTTHARD OF NONENBERG AND PETER KRAMER, A. D. 1558. Gotthard of Nonenberg and Peter Kramer were both of them faithful men, who walked to edification among the brethren in the duchy of Berg, where the truth of the gospel began to shine again at that time, and very many came to the faith and knowl- edge of the truth. Thus these two men were called and chosen ministers of the church and providers for the poor [Deacons], which office they assumed, and for a time faithfully discharged, and as they sought to live godly in Christ Jesus, the consequence was that they had to suffer persecution, as also appeared, since both were apprehended in one night, and brought to Winnick. There the steward took them, to vent upon them his arrogance, and to treat them with contumely. But they firmly resolved in their hearts, to adhere to the truth. They lay there in prison a long time, and had to endure many temptations and conflicts in order to make them forsake the truth, in which case they should be free to return to their wives and children ; and their lives should be spared. But the love which they had for their Lord would not permit them to abandon the truth, and turn to the doc- trines of men. They much rather forsook their wives and children, and their temporal possessions, yea, finally, even their lives, flesh and blood, which they would rather give for a spoil, that they might enjoy the crown, and that their names might be found in the book of life. When the time for their trial had come, they were brought before the learned, who employed many subtle stratagems against them. But these men, with the divine help, repelled all their subtle and insidious wiles un- dauntedly and fearlessly, and sought no other counsel or way; but as Christ had gone before, so they endeavored to bear his cross after him ; where- upon they were sentenced to be executed with the sword. When brought forth from prison, to be taken to the place of execution, these men were and remained firm and immovable as a wall, and determined to adhere to the truth, and not to separate from the faith. When all saw their boldness, and perceived that they were upright, pious persons, and had to die simply on account of their faith, nearly every one wept; the steward, the judges, deputy, and ex- ecutioner as well as the common people. But the hearts of these people were full of gladness, and they joyfully sang with a cheerful mind. Again they were approached with various wiles, the comfort of life being held out to them, in order to bring them into despondency. This continued for a long time, until two o'clock in the afternoon; so long did the steward delay the matter, thinking to intimidate them, in hopes that they should turn. For this rea- son he made strenuous efforts to bring them over to his views, so as to induce them to go to church, and hear the doctrine of the priests. But when the steward did not succeed in bringing them over to his views, he called the executioner, into whose hands the prisoners were delivered. The execu- tioner acted with reluctance, and received them with tears; for his heart misgave him. But Gotthard said to him: "How I have longed for this day; why do you delay so long?" When the execu- tioner began to bind them, he said to them : "Dear men, be not afraid; for Christ also was bound inno- cently." When the steward heard these words he said to the executioner : ' ' You must not speak in this manner." Then Peter said: "We will adhere firmly to the covenant of the Lord, which we trust we shall not break." Thereupon Gotthard began to speak, and said : "Here we must suffer tribulation. He that would hereafter be crowned, must fight valiantly now. As the bridegroom went before, so the bride must enter into joy through much suffer- ing and tribulation. This we are taught by the words of Christ. The fact that the Lord was executed be- tween two murderers, lightens the cross and afflic- tion; hence we fear neither slaying nor killing. For if they have done this in the green tree, what shall be done in the dry? Luke 23:31. The servants of God must drink the sour wine now here upon earth; but when we get to Christ, we shall drink new and sweet wine with him. Matt. 26:29. We must first bear affliction. " With this, they reached forth their hands, and willingly suffered themselves to be bound, which astonished many. Yea, the common people were amazed, and said: "What marvelous thing behold we here ! these men so willing to go to death, when they could easily obtain their lib- erty. " Gotthard said: "We do not die, but pass through death into life eternal, to God and to all his dear children; of this we have a sure hope; hence accept this death with joy, and trust that we shall please God. When the time had come for them to die, they rose to their feet, called upon God in heaven, and, as brethren in Christ, and as a token of brotherly love and unity, kissed each other with the sweet kiss of peace, as those that were united with God, and were thus beheaded standing. But since they were executed unjustly, the executioner said with great fear and trepidation, that he should never execute such men again. After their heads had been severed from their bodies, the common people began to go home; but the steward called out to them, saying : "Don't be in such a hurry, but help bury these pious men first; they did not die for any crime; they are neither thieves nor murderers; they were pious of life and conduct; they embraced a faith which the lords and princes could not understand, and hence they had to suffer. ' ' Thus these pious witnesses of God were buried, and the seed of their blood did not remain without fruit in that place. To God be all the glory. Amen. This happened about the year 1558. MARTYRS MIRROR. 569 JACQUES D'AUCHY, IMPRISONED A. D. 1558, BUT PUT TO DEATH AT LEEUWARDEN, FOR THE TESTIMONY OF JESUS CHRIST, IN THE YEAR OF OUR LORD 1 559. A Confession of faith of Jacques a" ' Auchy, made zvhen in prison in the city of Leeuwarden, in Fries- land ; which confession he afterwards sealed zuith his death. I believe in one only God, the Father Almighty, Creator of heaven and earth, as is written, in whom Abraham, Isaac, Jacob, Moses, and all the prophets believed. Gen. 1:1; Heb. 11. I believe in Jesus Christ, the only Son of the Fa- ther, who was from the beginning with God. And when the time which God had promised was ful- filled, this Word became flesh, and was born of the house of David, of a pure virgin espoused to a man named Joseph, of the house of David ; which virgin is blessed among women. I believe that this true Son of God proclaimed the word of his Father through many signs and wonders. And after this he was delivered unto death under Pontius Pilate, and crucified and buried. I believe that this same Jesus Christ suffered for us. When we were his en- emies, he suffered death for us, that those who be- lieve in him should not perish, but have everlasting life. I believe that this our Savior was raised up from the dead, as he had predicted, and sits on the right hand of God his Father. John 1:14; Micah 5:2; Gal. 4:4; Rom. 1:3; Matt. 1:18; Luke 1:42; John 15:24; Matt. 27:2; Is. 53:7; Rom. 5:10; John 3:16; Matt. 28:6; Mark 16:9, 19; Acts 7:56. I also believe in the Holy Ghost, as testified by John in his first epistle, 5th chapter, and 7th verse, where he says: "There are three that bear record in heaven, the Father, the Word, and the Holy Ghost: and these three are one." I also believe in the communion of the saints, whose prayer avails much. Jas. 5: 16. I also believe in the holy church, in which are those who believe in Jesus Christ, who by one Spirit are baptized into one body, as Paul says; and Christ Jesus is the Head thereof, namely, of the holy church, as is written. 1 Cor. 12:13; Eph. 5:23; Col. 1:18. I believe that this holy church has power to open and to shut, to bind and to loose; and whatsoever they bind on earth is also bound in heaven, and whatsoever they loose on earth is also loosed in heaven. I believe that God has ordained in this holy church, apostles, prophets, teachers; bishops and deacons. Matt. 16:19; 1 Cor. 12:28. I also believe and confess a baptism in the name of the Father, the Son, and the Holy Ghost, even as commanded and ordained by our Lord Jesus Christ, and practiced and written of by the apostles. And I also believe that all who have received this baptism are members of the body of Jesus Christ, in the holv church. Eph. 4:5; Matt. 28:19; Acts 2:38,41; 16:31; Rom. 6:4; Col. 2:12; 1 Corin- thians 12: 13. With regard to the holy supper of Jesus Christ, I believe and confess what Christ has said concerning it, as is written: As they were eating the supper, Jesus took bread, and blessed it, and brake it, and gave it to the disciples, and said, Take, eat; this is my body. And he took the cup, and gave thanks, and gave it to them, saying, Drink, and divide it among yourselves; for this is my blood of the new testament, which is shed for many for the remission of sins: this do in remembrance of me. I believe this according to the declaration of Paul, who says: The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ? Whoso eateth my flesh, and drink- eth my blood, hath eternal life; and I will raise him up at the last day. Matt. 26:26; Luke 22:14; 1 Cor. 10: 16; John 6:54. I confess marriage to be an ordinance of God; namely, a man and a woman united in the name of the Lord, in the holy church. For this cause shall a man leave father and mother, and shall cleave to his wife: and the twain shall be one flesh. Where- fore they are no more twain, but one flesh. What therefore God hath joined together, let not man put asunder. The bed is undefiled; but whoremongers and adulterers God will judge. Gen. 2:24; 1 Co- rinthians7; Matt. 19:5,6; 1 Cor. 6:16; Heb. 13:4. ' I also confess that fasting and praying is very profitable, as practiced by the apostles. Matt. 6: 16; Acts 13:2. I regard the words of St. James as good and true, where he says: Confess your faults one to an- other, and pray one for another that ye may be healed. Jas. 5:16. I believe that this must be done with an upright heart. I also confess that the higher powers are ordained of God, for the punishment of the evil, and the pro- tection of the good; for they bear not the sword in vain; to which powers the Scriptures command us to be subject, and instruct us to pray for them, in order that, as Paul says, we may lead a quiet and peaceable life. Paul also calls the power the minister ofGod. Therefore since he is the minister of God, I would pray him that he would be pleased to be merciful to me, even as God is merciful. I hereby disclaim all fellowship with those who would resist the power with the sword and violence, which I re- gard as a doctrine of devils. Wis. 6:3; 1 Pet. 2:13; Rom. 13:1,4; 1 Tim. 2:2. I also believe in the resurrection of the dead, as it is written, that all men shall rise from the dead in their own bodies, when the Lord shall come in the clouds, with his angels; then he shall judge every one according to his works. Dan. 12:2; Job 19:25; Matt. 25:31; 16: 27. In short, I believe all that a true Christian is bound to believe of the holy church; and I' believe with my whole heart in the articles of the faith, and will live and die therein. I hereby renounce all false doctrines, heresies and sects, which are not in ac- cordance with God and his word. And if I have erred in any respect through false doctrine, I pray the Almighty God, to forgive me through his great love and mercy. 570 MARTYRS MIRROR. Also, if I have sinned in any matter against the Emperor, the King, or others, I pray them to for- give me through the great love and mercy of God. CONFESSION OF JACQUES D AUCHY, MADE BEFORE THE COMMISSARY AND THE INQUISITOR. When I had been in prison ten weeks, my first examination took place. On the third day of Jan- uary, A. D. 1558, reckoning the beginning of the year from New Year's day, the jailer came to me in the afternoon, saying that I had to appear before the commissary, in order to be examined concern- ing my faith. I was ready with a glad heart, and went thither with the jailer. When I entered the room where the commissary. sat, I humbly saluted him. He returned my salutation, and said: "Jacques, is your name Jacques d'Auchy?" Jacques. ' ' Yes^my lord. ' ' Com. "Jacques, I have come here commissioned by the King, and the Procurator General, to exam- ine you with regard to the articles of faith." Jacques. "Well, my lord, be it done then in the name of the Lord." After we had had many words together concern- ing the faith, he began to ask me regarding the place of my nativity, my residence, and my life from my youth up to the present time ; all of which I confessed to him. Thereupon I was led back to prison by the jailer. In the afternoon of the next day, namely, the fourth of January of the same year, I was again brought before the same commissary. As I stood before him, he commenced to revile, vituperate and blaspheme the pastors and the flock of Christ, say- ing: "Is it not a pity that we suffer ourselves to be so deceived?" Jacques. " Yes, my lord. " Com. "I speak of you and others, who forsake our mother the holy church, and suffer yourselves to be deceived by a set of mischievous idlers and vagabonds. ' ' Jac. ' ' I have not suffered myself to be deceived by such." Com. " No ! when you believe such accursed vil- lains and beggars as Menno, Leenaert, Henderick van Vreden, Frans de Kuyper, Jelis of Aix-la-Cha- pelle, and other such rascals, and forsake us and the true word of God, do you not then suffer your- selves to be deceived?" Jac. "I have not forsaken the word of God; for my faith is founded upon the word of God, and not upon men, nor upon the doctrines of men, since the prophet Jeremiah exclaims: "Cursed be the man that trusteth in man, and'maketh flesh his arm." Jer. 17:5. A little after this the commissary cried out, say- ing: "O the miscreants, such as Menno and Leen- aert, how many have they deceived and led to all the devils and into perdition." Jac. "My lord, I entreat you not to say such words; for it would be difficult and hard for you to prove that they are such as you assert them to be. And, again: They have not deceived, but have clearly taught the word of God. And I do not be- lieve that those who have believed in the word of God, will go into perdition ; but the Lord shall judge all things well." Com. ' ' I will not dispute ; for I myself receive instruction from those that are taught in the holy church. But I well know the character of you peo- ple, and of your doctrine: had you but the power, you should gladly cut our throats, which, as has been seen, you people have done at Munster, Am- sterdam, and other places." Jac. "O my lord, don't say such words against your own conscience; for I am persuaded that you know much better, since you have been in the council here for twenty years, as you say (this he had told me before) ; hence it seems to me that you know us better; for if we had such wicked hearts as to intend murdering people, we should not thus deliver ourselves into your hands; for were we only to speak against our conscience, and conceal the truth from you, you would have no power over us, since you can find no one that can accuse us with truth of having wronged or injured any one." Com. "Whence then originate so many sects and heresies? whence springs so much uproar and mutiny ? ' ' Jac. "As far as the sects and heresies that are in* the world are concerned; as those of Munster or Amsterdam, or elsewhere, we have in no manner fellowship or part with their works, nor with their doctrines, but we regard them as doctrines of devils. All these things cannot prevent the truth from being truth, and the Christians from being true Christians, any more than could in the days of the apostles all the sects and heresies that were round about them, and had some semblance of the word of God." After these and many other words which we had together, he began to get milder in his manner, and said to me: "You must not study so high, but suffer yourself to be instructed by those who are more learned and wise than you, and you must believe in the word of God." Jac. " O my lord, how should I not believe in the word of God? For this same word I am im- prisoned here, and stand now before you, to give answer concerning it. ' ' Com. "You are not imprisoned for the word of God, but for your evil deeds." Jac. "My lord, have you heard of any one com- plaining that I wronged or injured him in any way?" Com. "No; I have not heard that any complaint has been made against you." Jac. "The Lord be praised, that it is not for my iniquity, but for the testimony of the true faith." ; Com. "Not so;- but for your crimes, since you have Offended against his Imperial Majesty, and transgressed the command of the King our lord." Jac. "If I have transgressed the King's com- mand, it is a small matter, since I have fulfilled the command of that King who is the true God and eternal King." Com. "You have also transgressed the command of God, and of our mother tne holy church?" MARTYRS MIRROR. 571 Jac. "My lord, you cannot prove to me by the holy Scriptures, nor can any one else, that herein I have transgressed God's command." Com. "It shall be proven to you. Well then, let us begin to finish the articles in which I have been charged to examine you. ' ' We had many more words, which it would take me too long to relate here, besides that I do not remember them well. The commissary was some- what discouraged, and listened attentively to what- ever I wished to say. Thereupon he asked me when I came to Em den, and where I had taken up residence, and whether I had been directed to these people, I answered: "Yes." Com. "Who directed you? "Jac. "Agood friend. ' ' Com. ' ' In whose house were you ? ' ' Jac. " I do not know the house in which I was." Com. "Who was it that brought you to Leenaert?" Jac. "They were men and youths, women and maid- ens." Com. " What were their names ? " Jac. "As to their surnames, I should have had much to do, to know them all by their names and surnames, since I was not there long enough to learn them all. ' ' Com. ' ' When you came into the house, where was Lee- rtaert? what did he preach about?" Jac. "He preached the pure word of God. ' ' Com . "Of what, and of which articles did he preach ? ' ' Jac. ' ' He good heed what they accepted, and showed the cross and persecution which result to them that have come so far; and many other demonstrations from the holy Scriptures." Com. "Were you not afraid of the decree of the Emperor?" Jac. "No; neither am I now." Com. "Jacques, it will go hard with you, unless you submit to mercy for your misdeed." Jac. "My lord, I expect mercy from the Lord; but I am not aware that I have offended against the Emperor or the King, for which I should look for mercy. And if the decree is contrary to the word of God, it does not appear to me that in fulfilling the command of God, I offend against any one whoever he be!" Com. "Jacques, Jacques, think what the decree says." Jac. "My lord, I well know that it has more authority in this world than the word of God, to put to death those who believe on his name and depart from unrighteousness, as is written that it should be so. (Is. 59:15; Matt. 10:17). But what will it signify when you shall have done with me ac- cording to the decree, and shall have put me to death ? You will have nothing but a vile and mortal body, which is subject to corruption ; but as regards the soul, you cannot touch it, and when you appear before God's judgment, you shall know what you have done." Matt. 10:28. Com. "Jacques, I do not seek your death, God knows; I should taught amendment of life, and that we must put off be sorry to see you suffer in the least. ' ' Jac. " My the old man, and put on the new; he forcibly showed lord, this will be seen in the end, how comes it then by the Scriptures that those who walk after the flesh, that you thus shed the innocent blood here, when and after their lusts, have no part in the kingdom of | you do not understand the faith as you have told God." Com. "Did he not speak of some other | me? Why do you not ordain then that those who things?" Jac. " My lord, I should have much to J cannot recognize your faith to be true and good, be do, to retain all, even as it would cost you, I think much trouble and labor to retain a sermon that was preached eighteen months or two years ago. ' ' Com. "Did you there receive your second baptism?" fac. " I have received but one baptism, and that ac- cording to the ordinance of Christ." Com. "Did you not also receive a baptism in your infancy ? ' ' Jac. "I do not know what was done to me in my infancy, I have no remembrance of it. " Com. ' ' Did not your father or your mother tell you that you were baptized, and did you not have sponsors?" Jac. "Yes, I think they told me, and I have also called some persons godfather and godmother, but this was not in accordance with the Scriptures." Com. "Well, was that not enough? have you be- sides this received something more from Leenaert, namely, water or baptism according to your no- tion?" Jac. "I received from him baptism accord- ing to the word of God. " Com. ' ' Do you not con- sider the baptism good which you received in your infancy?" Jac. "Had I considered it good, and a baptism, I should not have received another; for it is written that there is one Lord, one faith, and one banished from the country, with retention of their life and property, as is done throughout Germany, and also in Oostland,* which countries do not judge the word of God, to shed blood?" After many other words he asked : ' ' What do you think and believe of the sacrament of the altar?" Jac. "Do you mean the breaking of bread?" Com. "Yes." Jac. "I confess and believe as Christ or- dained it, as the apostles practiced it, and as Paul writes concerning it to the Corinthians," Com. "How do you understand it?" Jac. "Just as it is written; I do not want to comment on the word of God." This satisfied him, and he so wrote it down on his paper. Com. ' ' What do you think of the mass, confession, and absolution of the priest? " Jac. ' ' As regards the mass, I know it not, nor do the Scriptures; I have never read this name in the word of God." Com. "What shall I write then in re- gard to this ? ' ' Jac. "I do not know ; whatever you please, my lord." Com. "Will you not confess simply that you believe in the ordinances of the true and holy church, according to the teaching of the baptism, and not many baptisms. " Eph. 4:5. Com. j Scriptures and as a good Christian is bound to -be Did you receive the baptism which Leenaert ad ministered to you in the house in which you were assembled?" Jac. "Yes." Com. "Was it after or before preaching?" Jac. "After preaching." Com. ' ' Did he not speak of baptism ? " Jac . ' ' Yes and he showed by the holy Scriptures, what it was, and what baptism signified; he humbly admonished the applicants for baptism, to observe well and take leve? ' Jac. "Yes, my lord, with all my heart." He wrote this down. Com. "Who were your in- structors in this doctrine, and with whom did you converse in the beginning, and in what place?" Jac. "I had my conversation at Antwerp, speak- ing of the Scriptures with many, but my principal probably Austria or tli 572 MARTYRS MIRROR. instruction and foundations I derived from reading the holy word of the Lord." He also wrote this down. Com. "Now, see here is an important article, namely, whether you have not been a minister, or a deacon over the poor, or an exhorter, or have held some other office in the assemblies of the brethren ? ' ' Thus it was written on his paper as well as I could perceive or see. I did not know at first what he meant by calling this so important an article: I an- swered thereupon: "No; I do not feel myself quali- fied for it, but am a humble member in the congre- gation." Com. "Were you never in a meeting, before you received baptism?" Jac. "Yes, two or three times at least." Com. " In what place was it, and in what houses'? ' ' Jac. "As regards the houses, I do not know to whom they belong. ' ' Cotn. ' 'What kind of houses were they, large or small?" Jac. "We assemble wherever we best can, as opportunity offers itself, and I remember to have been in very poor little nouses, that resembled stables more than houses." He thus wrote this down on his paper. Com. ' ' Did you also attend the meeting with the brethren, after you received baptism?" Jac. "My lord, this answers for itself; you may well suppose that if I was there before, I was there still more aft- erwards." Com. "Is your wife of the same doc- trine as you are, and is she also rebaptized ? ' ' Jac. "I have enough to do to answer for myself without answering for my wife; and if she were here, she could answer for herself; but nevertheless, I regard her as a woman that fears the Lord." This satisfied him. On Saturday morning, the 8th of January of said year 1558, I was brought into the same room, before the inquisitor, who had lately been appointed here by the King of Spain, with full power from him to bind or to loose, to release or to put to death. When I came before him, I humbly saluted him; he returned my salutation and said to me: "Jacques, I am very glad of one thing, namely, at what the Pro- curator General has told me, that you are ready to confess your guilt, if it can be proven to you by the Scriptures that you have transgressed the command- ment of God ; and are in error ; are you still of the same intention, and will you accept the Scriptures?" Jac. " Yes; and I am ready to listen to all good in- struction according to the word of God. ' ' He had the confession which I had made before the com- missary, and asked me: "Will you still confess that you received baptism from Leenaert?" Jac. "My word is not yea and nay, but yea, yea, and as I con- fessed, so I still confess openly?" Inquisitor. "Was not the baptism which you received in your infancy enough for you, without receiving another?" Jac. "I do not regard the baptism which I received in my infancy as baptism according to the word and ordinance of God." Inq. "I shall prove it to you; but do you not believe that infants are born in original sin?" Jac. "David indeed says that he was conceived in sin, even as all infants are; but sin is not imputed unto them, since Christ has died to take away sin, as Paul testifies everywhere in his epistles. And as by one man sin entered into the world, and death by sin, so grace has abounded through Jesus Christ." Rom. 5:12, 15. Inq. "How are infants purified, if it is not done through bap- tism?" Jac. " They are purified through the blood of Christ, since he is the Lamb which taketh away the sin of the world." Inq. "How are. they puri- fied from original sin ? " Jac. " My lord, I have told you, namely, through the blood of the Son of God, who died for us when we were yet enemies, and un- believing." Inq. " Do you not believe that infants bear their sin from Adam, till they are purified through baptism." Jac. ' ' This must be proven to me by the Script- ures ; I believe the word of the prophet, who says : ' The son shall not bear the iniquity of the father, neither shall the father bear the iniquity of the son ; but the souLthat sinneth it shall die.' " Ezekiel 18:20. Inq. "It is not to be understood thus; but the child is impure until it has received baptism." Jac. ' ' Are the infants purified through the external sign of the water?" Inq. "No; but they must be purified with water, and then with the Holy Ghost." Jac. "Which washing precedes; the external or the internal?" Inq. "The external; and after these words : In the name of the Father, and of the Son, and of the Holy Ghost have been spoken, they ai;e purified internally. ' ' Jac. ' ' My lord, you say this without warrant of Scripture; for Christ says that those are hypocrites who first make clean the out- side; but that first, that which is within shall be cleansed, and the outside will be clean also . Matthew 23:25, 26. Inq. "You err, and do not understand the Scriptures, and have suffered yourself to be de- ceived by a set of vagabonds." Jac. "My lord, I rely not upon men; but it has not been given me to understand it differently, and men can not give me the faith ; for it is written in the prophets : ' They shall all be taught of God. Is. 54:13. And Jesus Christ says that no man can corne^ to him, except it be given him of the Father. John 6:44. But now, my Lord, prove to me exclusively by the Scriptures, that the baptism of little infants is a planting and ordinance of God, and that it was practiced by the apostles, and I shall believe it." Inq. ' ' The ordinance was made by Jesus Christ, when he said : ' Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God.' " John 3:5. Jac. "Christ is not speaking to infants, but to a doctor in the law ; nor does he speak of little infants that have just been born; for he says afterwards in the same chapter : ' That which is born of the flesh is flesh; and that which is born of the Spirit is spirit. Marvel not that I said unto thee, Ye must be born again. The wind blow- eth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth: so is every one that is born of the Spirit.' " Verses 6—8. After I had read this in his German testament, printed at Zurich, I said : ' ' My lord, if the external baptism of infants is the new birth, we know whence it comes, for we can see it with our eyes." Inq. ' ' How do you understand it then ? ' ' Jac . ' ' I un- derstand it to be the new birth of him that was in the old Adam, in the body of sin; that we must put MARTYRS MIRROR. 573 him off, and mortify and crucify the body of sin, to- gether with all its lusts and affections, in order to be born again unto newness of life, after the new man Christ Jesus, as Paul testifies at length. " Inq. ' ' This is to be understood with reference to adult persons; but the little infants that are impure, must be cleansed with water, that they may obtain salva- tion." Jac. " What do you believe concerning in- fants that do not receive baptism here, according to the faith which you hold, namely, from the Pope? - ' Inq. "They all go to the devils." Jac. "O my lord, it is written : ' If you Judge, judge right- eously.' And Christ says: 'With what judgment ye judge, ye shall be judged.' Matt. 7 : 2. You condemn innocent infants, notwithstanding Christ says that theirs is the kingdom of heaven. ' ' Matthew 18:3. Inq. "Those children were baptized or at least had received circumcision, which served them in- stead of baptism." Jac. "The Scripture does not state that they were circumcised, and you cannot show whether they were Jewish or gentile children. ' ' Mq. ' ' The inhabitants of Jerusalem and thereabouts in Judea, were all Jews." Jac. "Luke makes a dif- ferent statement, saying (Acts 2 : 5) that at Jerusa- lem, in Judea, every kind of tongue under heaven was represented. " Inq. "Is it not a sad thing of you people, that you thus err in the Scriptures? Does not Paul say that he [Christ] cleansed his church with the washing of water?" Jac. "Paul says : 'With the washing of water by the Word.' Eph. 5 : 26. Now, then, can you cleanse infants by the Word ? or only by the washing of water ? for they cannot believe the Word." Inq. "Then they are damned, since they do not believe. " Jac. ' ' Don't speak thus ; for they are innocent and poor in spirit, and to such belongs the kingdom of heaven." Matt. 5:3. He said as before: "First of all they must be purified by water baptism, in order to attain salvation .' ' Jac. ' ' The apostle Peter clearly declares that as the ark which Noah had made pre- served from death and the wrath of God those who had forsaken the company of the wicked and of the world, and had entered into it, so baptism is to us for salvation ; but the apostle does not at all esteem the baptism which takes away the filth of the flesh, un- less there be a good testimony of a good conscience before God; and I do not believe that infants have the testimony of a good conscience, since they know neither good nor evil." 1 Peter 3:21. He made no reply to this, but looked at me sharply, and, after a few moments said : " Is it Cal- vin who writes : ' Attestation (that is, testimony) ot a good conscience?' These are the false prophets that deceive you, people; but the genuine text does not read so. ' ' Jac. ' ' I am not imprisoned for the . doctrine of Calvin." I begged him again and again to let me read in his book, how the apostle wrote it, namely, in his own testament which he had before him, or in his Latin Bible, which was of very small I size, and translated and printed by Rombertus Ste- ! phanus, at Paris. But however I prayed him, he would not let me read; hence I said to him : "My lord, you ought not prevent me from proving the word, since you contradict it." After additional words he said to me: "Since you will not believe in the holy teachers, such as St. Ambrose and St. Augustine (and a host of other saints whom he named to me), and in the ordinances institated by the holy church, what then will you believe ?' ' Jac. "I believe only in the ordinance of Christ; or prove to me that the apostles baptized little infants, and I shall believe it.' ' He attempted to do this by the households that were baptized, in which, he said, infants might well have been included. I replied that the Scriptures said nothing about there having been any infants there, but that they clearly prove that those house- holds heard and believed the word, as is written of the jailer, and also of Cornelius, the centurion, and all that were of his house, who received the Holy Ghost as well as the apostles; namely, those who heard the word. Acts 16:34; IO: 45- Hence, my lord, you cannot prove to me, that there were in- fants there. ' ' Inq. ' ' I will not insist upon it that there were infants there, or that there were none there, since it admits of doubt; but you must believe what the fathers and the holy doctors have ordained concerning it in the church, and practiced until the present time." Jac. "Did those teachers institute this ordinance with a good intention; or did they institute it because it was an ordinance of God, con- tained in the Scriptures?" Inq. "They did it ac- cording to the word of God, with a good intention." Jac. "My lord, you well know how strictly the people of Israel were forbidden to do anything ac- cording to their own opinion, but that they were only to do what the Lord commanded them. Deu- teronomy 4:2. For Saul was rejected of God, be- cause he had not acted truly according to the word of the Lord which had been commanded him, but had followed his own opinion." 1 Sam. 15:23. After many other words, which we had together, he went away from me, saying: "Jacques, I beg you, that you will well consider this matter; for you are in error and deceived." Jac. "I am neither in error or deceived, and I have already considered the matter: since you cannot prove to me by the Scriptures that the baptism of infants is an ordinance of God, hence I do not believe it." Inq. "Why do you want me to prove it, since you do not be- lieve in the holy teachers of the ' Catholic church, nor their ordinance. ' ' Jac ' ' My lord, it is written : ' Every plant which my heavenly Father hath not planted shall be rooted up.' " Matt. 5:13. After many other words he went away, saying to me: "Farewell, Jacques; consider the matter well and pray diligently to God." I also bade him adieu, and said that I did indeed hope always to call upon the name of the Lord for help. Ps. 116:4. There were many other words that we had to- gether, which I have not written, because I do not remember them well, and I was seized with an attack of fever. I have forgotten to write his allega- tions with which he sought to prove that circum- cision was a figure of baptism, and hence, it [the latter] had to be used in like manner; whereupon I proved to him by the Scriptures, that circumcision was a figure of the covenant, and signified nothing but that they were included in the covenant, and children to whom belonged the promise. Genesis 574 MARTYRS MIRROR. 17:11. But Paul shows us that he is not a Jew or child of Abraham, who is one outwardly, or ac- acording to the flesh of his seed; but he that is one in the heart, as Christ says, that they are Abraham's children, who do the works of Abraham, though they be Gentiles according to the seed of the flesh. Rom. 2:28, 29; John 8:39. And I showed him that baptism signifies the true regeneration, even as Christ showed Nicodemus, and the putting off of the old man, in newness of life, and that hence we had to be regenerated, and not born anew, as they would assert; and that where there was no regenera- tion, there was no need of a sign, since this were only mocking God. John 3:5; Rom. 6:4. He said to me: "Shall the infants have' no part then in this sacrament?" I told him that the sacraments had been left to be used in the holy church, for those who have ears to hear, and hearts to comprehend, and to understand the sacraments ; and not for in- fants. We conversed much more yet on this article, and I showed to him the abuse which they have in their baptism, contrary to the Scriptures, and con- cerning the baptism of prudent midwives, how that they regard it as good, and yet rebaptize the recip- ients of it; I therefore told him that they were Anabaptists. On Monday, the 10th of January of the same year, I was again brought before the same inquis- itor, who, after a few words, asked me: "Have you made up your mind with regard to baptism?" Jac. ' ' I have nothing else to say, than what I have told you already : since you cannot prove to me with the Scriptures, that the baptizing of little infants is an ordinance of Christ, I do not believe in it, but hold to the baptism which Jesus Christ ordained, and which he commanded his apostles." Inq. "This the false prophets have taught you, of whom the Scripture says that they shall come, and who have gone out from us." Jac. "Such false prophets shall be known by their fruits, says the Lord. And as regards your remark that they went out from you. Paul, when at Miletus, showed to the elders of Ephesus (Acts 20:30), that among them, and out from the flock, there should arise wicked men, teaching perverse things— is it not so, my lord?" Inq. "Yes." Jac. "Is not, then, my lord, the bap- tism which you people practice, a perverse and ut- terly contrary thing, since Christ commanded to baptize those who believed and were instructed and taught. And the apostles baptized only those who received the word; but you people baptize only those that do not believe, and cannot be instructed or taught, nor receive the word, since they are in- fants: which appears to me utterly contrary, and like putting the cart before the horse." Inq. "This is because you are in heresy, my child, and do not be- lieve the holy teachers; see how it will go with you. Well then, let us speak of another article." And having seen and read the confession which I had read before the commissary, as I said before, he asked me : "What do you believe of the eucharist?" Jac. "What is that?" Inq. "Of the sacrament of the altar. ' ' Jac. ' ' Do you mean the Lord's Supper, or breaking of bread?" Inq. "Yes, it is the same thing, eucharist, sacrament or supper. ' ' Jac. ' ' My lord, it is not the same name; for, see, how the apostles named it : Luke says that they brake bread from house to house, and not the body of Christ." Acts 2:46. Inq. "That which Luke speaks of there, is the word of God, which they dis- tributed to every one. ' ' Jac. ' ' My lord, so say also David Joris and other heretics, who abolish the breaking of bread . But observe, when Paul was at Troas and they had gathered together in the night, so that a young man fell down from the high loft, Luke says that Paul continued his speech until midnight, so that the young man fell through a window; and when they had come up again, Paul having raised him up, they brake bread and eat it — they did not eat the word; after which Paul talked till break of day, and then departed." Acts 20: 7, When he heard this he looked at me sharply, and did not know what to say. "Do you not believe," said he ' ' that when the priest has pronounced the words, our Lord is in the bread, in flesh and blood, just as the Jews had it in their hands, and crucified it?" This question he asked me very many times, and as I did not seek to dispute with him, I said : ' ' My lord, if you can prove it to me by the Script- ures, I will believe it. " He urged me, saying : "Say yes or no, what do you believe of it?" Jac. " That which the Scriptures testify with regard to it." Inq. I ' ' I ask you whether you do not believe that he is in the sacrament, in the flesh and blood, just as he was on the cross?" Perceiving that he became heated, I delayed a little with my answer. Inq. "Well, what do you say?" Jac. "Nothing, my lord." Inq. "That I hear, but why do you wait so long with answering, yes or no?" Jac. " My lord, it is written : ' Be swift to hear and slow to speak. ' ' ' James 1:19. Inq. "Well then, Jacques, say but yes or no; if you believe that he is in the bread, in flesh and blood, say yes." Jac. "My lord, if I were to say yes to you, how could I prove it to you by the Scriptures, that he is there in flesh and blood, after the priest has pronounced the words? for I have never read it in the Scriptures, and since I could not prove it to you, therefore I will not say that it is so." Inq. "Then you do not believe it, do I hear, No ?' ' Jac. ' ' I believe nothing further con- cerning it than what the Scriptures testify, and how should he be in the bread, my lord ? since it is writ- ten, that he ascended into heaven, and sits on the right hand of his Father, until he shall have made his enemies his footstool. " Mark 16:19; Inq. "Do you not believe that he is able to sit on the right hand of his Father, and also to be in the bread ?" Jac. "I believe that he is the Almighty; but he cannot do contrary to his word; for he must be true, and he is the only truth himself." John 14:6. Inq. "Will you not believe this Scripture: Take, eat; this is my body, which is given for you? do you not believe then that it is his body?" Jac. ' ' Which do you believe to be his body, that which was delivered and suffered for us, and sat at the ta- ble, and spoke, or that which he held in his hand, namely, the bread ? was this delivered for us, and did the bread die on the cross for our sins ? and did not the bread represent his body ?" Inq. "Both." Jac. "I have never read that there are two Christs, MARTYRS MIRROR. 575 but only one only Son of God. ' ' This I had often told him before. Inq. "These two are but one; and the wine, too, is his blood, after the priest has pro- nounced the words." Jac. "Does the wine become his blood, after the word has been spoken, and does it always remain blood, and not wine?" Inq. "Af- ter the word has been spoken, the bread is his true flesh, and the wine is the true blood of Christ, and they remain flesh and blood." Jac. "What then did Christ mean to indicate to his disciples, when he said : ' ' This is my blood of the new testament, which is shed for many for the remission of sins. But I say unto you, I will not drink henceforth of this fruit of the vine.' Matt. 26:29, etc. My lord, Christ calls it his blood of the New Testament, and yet he indicates to his apostles, that it is still a fruit of the vine, seeing he still calls it so, after he has said that it is his blood." Inq. "Where do we find this written?" I then took his German testament, which he had before him, and read the passage to him. After I had showed and read it to him, he said to me : ' ' You must not govern yourself according to your own understanding, but according to the exposition of the holy teachers, such as St. Augustine, Am- brose, and others of the ancient church." Jac. "I am well satisfied with St. Paul's exposition, without seeking for many other expositions. " Inq. "Where has Paul expounded the sacrament of the altar?" Jac. ' ' Paul has expounded and indicated to the Corinthians, what the Lord's supper and the break- ing of the bread is." Inq. "Show it to me?" I still had his testament, and read to him the tenth chapter of the first epistle to the Corinthians, where Paul says : "I speak as to wise men; judge ye what I say. The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ?" Verses 15, 16. I had scarcely read this when he hastily replied : ' ' This is against you, for the apostle there clearly proves that there is flesh and blood in the bread and wine, and that we are partakers of the body of Christ. ' ' Jac. ' ' My lord, if you please, let me read a little further, and you shall see that Paul is not speaking of the body of Christ in flesh and blood, as it hung on the cross; but of his church, which is his body; for when he says that we have communion, and are partakers of the body of Christ, he says: ' For we being many, are one bread, and one body: for we are all partakers of that one bread.'" Verse 17. Inq. "The apostle speaks here of an- other body, namely, of his church." Jac. "I do not find that Paul makes any distinction between two bodies, but that he speaks of but one body of Christ." Inq. "What then do you understand by eating his body and drinking his blood?" Jac. "Just what Paul indicates, that it is the communion or partaking of the body of Christ." Inq. "My child, how deceived you are ! do you understand then, that you can by communion be a partaker of the body and blood of Christ, without eating and drinking thereof?" Jac. "My lord, lam not de- ceived, but my foundation is the word of God." Inq. "Well then, what do you understand by this communion?" Jac. "The apostle tells us this, when he says, in the same chapter: Behold Israel after the flesh : are not they which eat of the sacri- fices partakers of the altar? Verse 18. Behold, my lord, here is the simile by which Paul indicates it to the Corinthians; do you not also understand it so, my lord?" Inq. "Yes." Jac. '" My lord, I do not think that you mean that those who were par- takers of the altar, therefore ate the altar, but only the sacrifices which lay on the altar." Inq. "Do you think that the same obtains with the sacra- ment?" Jac. "My lord, it seems to me, that when we eat the bread, we thereby signify that we have part in the body of Christ; and yet we eat only the bread, and not Christ, just as Israel did not eat the altar, but only the sacrifices, and yet, by eating the sacrifices, indicated that they were partakers of the altar. ' ' Looking sharply at m e, he said : ' ' What an error ! and do you not believe that in eating the consecrated bread we eat the body of Christ?" Jac "Paul does not teach this, neither do I understand it so." Inq. " Is it not a sad thing of you people, Jacques, that you do not believe the word of God, which says: This is my body; this is my blood; do this in remembrance of me ? ' ' Jac. ' ' I believe the word of God; Christ clearly indicated that he should not.be there bodily, since he said that it should be done in remembrance of him. Paul also says: 'As often as ye eat this bread, and drink this cup, ye do shew the Lord's death till he come.' 1 Cor. 11:26. Hence he is not there bodily, seeing he has not come yet." Inq. "He is certainly there bodily, according to to the word of Christ, and all the holy teachers ex- pound it so." Jac. "I think more of Paul singly, than of all the other teachers, and I hold only to Paul's exposition." Inq. "You must also believe the holy teachers of the Catholic church," Jac. "I believe the holy Scriptures, and only the word of God." Inq. " If you believe the word of God, you must believe that he that (when the bread is conse- crated, and the words have been pronounced), re- ceives it bodily, receives the body and blood of Christ, since Christ says so, and he does not lie, but speaks the truth. ' ' Jac. ' ' I know full well that Christ speaks the truth, but we must understand how he speaks when he says: 'I am the bread which came down from heaven, and the bread that I will give is my flesh (John 6:51); do you believe this?' " Inq. "No, do you believe it?" Jac. "I shall not tell you, neither do we now dispute about it; but because you say that we must believe as Christ says; behold, when he says: ' I am the vine and my Father is the husbandman.' John 15: 1. Paul also says that the Rock of which the children of Israel drank was Christ." 1 Cor. 10:4. Inq. "No, no, all these words are not to be believed thus; they are only types of Christ." Jac. "So is this expression." Inq. "But this is a sacrament, which is left us as a memorial of the body of Christ. " Jac. " My lord, behold Israel after the flesh; the lamb which they ate was called the passover and a perpetual memo- rial, that through the mighty hand of God they had gone out of Egypt, out of the house of bondage; and so is also the bread which we break, a memorial of 5T0 MARTYRS MIRROR. Christ, who has redeemed us from sin and eternal death, delivering us from the bondage of the devil and the enemy," Inq. "Yes, according to the opinion of your pastors, Calvin and Zuinglius, and like heretics, who have introduced new doctrines; but we have been in this faith over fourteen hundred years; why do you not believe us?" Jac. "My lord, should I believe because of the long time ? there were many heretics, such as the Sadducees, Nicolaitans, Gentiles, and many others, who erred much longer yet. Turn to the Scriptures alone, ac- cording to the example of the good King Josiah." 2 Kings 22:11. Inq. "Do you think so my son? No, no." Jac. " My lord, so did the children say to Jeremiah, when they were out of the way. Jer. 18:18. You also well know how they abused the grace of God, making a golden calf, praising it and saying: "This is the god which brought us up and delivered us out of Egypt. Ex. 32:4. Thus your people now say of the bread. It is Christ who died for us." He became angry, and asked me ; ' ' Are we idol- aters, because we worship Christ ? ' ' Jac . ' ' No, if he is in the bread ; but if he is not in it, what else are you? " Inq. "Well then, what do you believe con- cerning it? say but a word, yes or no." Jac. "My lord, you have heard that I believe that he sits on the right hand of his Father in heaven." Inq. " But in the bread?" Jac. "My lord, I have told you that I believe in regard to this according to the testimony of Paul." Inq. "Then you do not be- lieve, I perceive, that the holy flesh of Christ is eaten as a sacrament?" Jac. " Do all who receive the bread, also receive the body of Christ ? " Inq. "Yes, completely, whoever they may be." Jac. ' ' Does a robber, murderer, rogue, or other person who is full of treachery, deceit and wickedness, and who feels no sorrow or grief for his evil deeds, but does still intend to lead such a wicked life, does such an one receive the body and blood of Christ?" Inq. "Though he were the worst man in the world, yea, even a Turk or heathen, if he came to the sac- rament, he would receive the body and blood of Christ, as well as any other person, yea, what is more yet, if he were a beast." Jac. "How, my lord, could it be possible, that the unbelieving, un- godly and unrighteous, to whom eternal damnation is promised, should receive the body and blood of Christ ? It would necessarily follow, contrary to all Scripture, God willing or not, that they would have eternal life, and the beasts as well as we, because the Lord has promised that whosoever eats his flesh, and drinks his blood, has eternal life; and thus the ungodly would have part in the body of Christ and of Belial, in light and in darkness, which is impos- sible, as Paul says. John 6 : 54; 2 Cor. 6:15. Inq. ' ' How ? do you not understand what Paul says, that he that eats this body, receives his judgment?" Jac. "Hold on, my lord ; do not break the Script- ures, for Paul says : this bread; and not : this body. ' ' 1 Cor. 11 : 27. Inq. ' 'Well then, whosoever eats of this body, or this bread, and drinks this cup, un- worthily, receives damnation to himself." Jac. "My lord, he that receives his judgment is far from re- ceiving the body of Christ; but it is the. sentence of his death that he receives." Inq. "Well then, you certainly acknowledge these words of Jesus Christ : ' Whoso eateth my flesh, and drinketh my blood, hath eternal life' (Jn. 6 : 54); hence you must certainly believe that we can eat and drink him, as he says. ' ' Jac. ' ' I believe the words of Jesus Christ, but not in the manner the Jews did, who were of- fended at him, and said: 'How can this man give us his blood to drink, and his flesh to eat?' yea, even his disciples. ' ' Inq. ' ' This was because they did not understand it well. ' ' Jac. ' ' This I readily believe; for if they had understood it well, they would not have said it, and his disciples would not have forsaken him because of these words, as they did." Inq. "Understand well, my son, this was because they understood that his flesh had to be eaten roasted or boiled, like other meat; but he spoke of the sacramental eating ; otherwise the eat- ing would not have availed anything. But do you not believe that we eat his flesh sacramentally, which is a sacrament, which he left us under the form of bread and wine, into which he has trans- formed himself?" Jac. "Then he left behind him things that are good for nothing." Inq. "How so?" Jac. "For this reason, my lord, when his disciples understood it so grossly, as you and others do, he said to them that the flesh profited nothing, but the Spirit that quickeneth ; and my words, said he, are spirit and life ( Jn. 6: 63) ; hence, what profit is it, if we eat his flesh ? ' ' Inq. ' ' This was because they did not understand it well, as I have already told you." Jac. "My lord, I indeed believe that if they had understood it well, it would, not have been necessary for him to indicate to them that he had allusion to his word." Inq. " How do you know that he was speaking of his word ? ' ' Jac. ' ' My lord, I know that it was of his word, even as it is written that man shall not live by bread alone, but by the word that proceedeth out of the mouth of God, which alone quickens us in God unto eternal life. Matt. 4 : 4. Inq. "Behold, how your deceivers have instructed you in their new doctrines. ' ' Jac. ' ' My foundation does not rest upon men, but upon the word of God." Inq. " Why then will you not be- lieve, like your mother the holy church, that after the words are pronounced, the' bread and the wine are changed ? ' ' Jac. ' ' My lord, I have already told you that it is because there is nothing of this kind written in the Scriptures, for neither the bread nor the wine which Christ gave were changed." Inq. "O, certainly it was." Jac. "My lord, I have proven to you, that he still calls it a fruit of the vine, after the words were spoken." Inq. "Do you not believe then, Jacques, that Jesus Christ is Al- mighty? and that he had power to give his disciples his blood to drink?" Jac. "I know, my lord, that he is Almighty, and that he was able to do it ; and even if he had done it, my lord, has he promised you, that you people should also perform such a work ? ' ' Inq . ' ' But is Jesus Christ not able to leave us this in his sacrament, for a testament?" Jac. "Yes, my lord, had he said so; for he had power over the winds, and the devils, to change water into wine, and to make himself invisible. Matt. 8:26: John 2:9: Luke 4 : 30. In short, I believe that he is MARTYRS MIRROR. 577 Almighty in all things ; but a sinful man does not have this power. ' ' Inq . ' ' Not ! if he utters the same words of Christ?" Jac. "The power does not lie in the words : this would be the same as sorcery. And if any one were to say to a sick man : 'Be thou whole,' in the same manner in which Christ said it, it would not heal him." Inq. "Then you do not believe that Christ Jesus is in the bread?" Jac. "My lord, I think you have heard my resolution as to what I believe with regard to it. Christ said that we should do it in remembrance of him : now, if he were present, how could it be done in remembrance of him?" Inq. "O how these villains, Zuinglius and Calvin, have deceived you ; those profaners of the sacrament, who pervert all Scripture into the contrary. ' ' Jac. ' ' My faith is not founded upon the doctrine of either Calvin or Zuinglius. ' ' Inq. ' ' Upon what then ? ' ' Jac. ' ' Upon the word of God, and the foundation of the apos- tles." Inq. "How? you do not believe the word of God." Jac. "My lord, how should I not believe the word of God? For this same word I am a pris- oner, and stand here in chains before you, to bear witness to it." Inq. "My son, it is for the word of Satan, and not for the word of God. ' ' Jac. ' ' My lord, take care what you say, lest you blaspheme; for I have not quoted the word of Satan for my doc- trine and faith, but the pure word ot God ; but you quote to me the word and exposition of men." Inq. "It is the word of the holy teachers of the church, whom you reject ; behold here the cause of your error." Jac. "I do not reject them, but I leave them undisturbed ; for I find material enough in the word of God, to lay a good foundation, and water of life enough to drink in the pure fountain, without running to the brooks or pools, which are mostly filthy and turpid.' ' Inq. ' ' Well, this does not bring us any further ; it is late already; since you will not believe as our mother the holy church instructs you, take heed and consider the matter well ; for you are in such error, that if you die in this state, you will be damned to all the devils, in the depths of hell." Jac. "My lord, it is written that judgment belongs to God alone; how then do you so presumptuously usurp God's place? God will judge me." Inq. "Jacques, this is all clear; for you do not believe, and he that believeth not is damned, says Christ." Mark 16 : 16. Jac. "It is written: Judge not ac- cording to appearance, but judge righteous judg- ment. John 7 : 24. If I did not believe it, I would not quote the word of God in my defense." Inq. "All heretics do this. Well then, pray earnestly to God, that you may return to the holy church." Jac. "I trust through the grace of God, that I have become a member of the true and holy church, which has been cleansed and purchased with the blood of Jesus Christ." Thereupon he arose, and said to me: "Adieu, Jacques, see that you come to a good conclusion ; for your time is short ; consider the matter well. I also bade him adieu, and told him that I was ready always to follow that which was best, in what should be proven to me by the holy Scriptures, and nothing else. We had many other words yet concerning this matter, for about two hours; but I have forgotten them. He listens attentively, and does not easily become faeated ; we spoke sometimes in Flemish, and sometimes in French ; for the most part, how- ever, I spoke in Flemish, because of. the listeners whom I heard before the door. Behold here the two articles in regard to which one is most tormented by them. Every time that he returned to me, he brought some subtle scripture with which to catch me; but, the Lord be praised, I was always victorious. I have been before them full eighteen or twenty times, and were I to write all the discourses which I had with them in regard to these two articles, I should require a ream of paper, so great was the number of unscriptural comparisons and similes which they adduced to me; but I always referred them to the Scriptures. If there be anything in my hymns, which does not accord with this writing, it need surprise no one ; for though I were to write never so much, I should not be able to write all that was spoken between us. Thus they tormented me. On Friday afternoon, the 14th of January 1558, I was again brought before the inquisitor. I ap- peared before him, and he saluted me cheerfully, for, as much as I could perceive, wine had made him very merry ; he brought no books with him. After we had exchanged a few words with each other, he said to me: "Jacques, the reason why I have come here, is simply to learn your decision : for I will no more dispute with you about the arti- cles of faith, such as the mass, confession, indul- gences, purgatory, and invocation of the saints, or other ordinances of our mother the holy church." Jac. "My lord, I am well satisfied; I also do not seek to dispute, but simply to believe what we are bound to believe, as far as the articles of faith are concerned." Inq. "Yes, we have not much to do with disputing; for Paul says: A man that is a here- tic, after the first and second admonition, avoid." Tit. 3: 10. Jac. "My lord, how can you reprove me for heresy, seeing you have not yet convicted me of being a heretic." Inq. "Not? are you not a heretic, since you contradict the Christian faith ? ' ' Jac. "I do not contradict the faith, for all my pur- pose tends to it ; but you take one view of the Scriptures, and I another, and no one can judge which is right, and which is wrong, except spiritual men through the Spirit of God." 1 Cor. 2:15. He laughingly asked me: " Have you the Spirit of God?" Jac. "My lord, you must not ask me this in jest; for I do not boast of it; nevertheless, I trust through the grace of God, that I am not actuated by the spirit of Satan." Inq. "Neverthe- less, you are deceived and in error, and Paul says that such shall be avoided after the first or second admonition." Jac. "Since then you regard us as heretics, O that God would give, that you would at least use Paul's advice, that is shun us, and with- draw from us, and not persecute us unto death, and shed our blood in every corner." Inq. "Jacques, I do not seek your death, God knows." Jac. "My lord, my God truly knows it well, and it will be seen in the end." Inq. "Yes, we only do what we 578 MARTYRS MIRROR. have been charged with and commanded to do." Jac. "By whom, my lord, by God or by men?" Inq. ' ' We are commanded by God to avoid false prophets." Jac. "It is indeed true, my lord, that Christ admonishes us to beware of false prophets, but he gives us a sign whereby to know them, namely, like a tree is known by its fruits. What fruits have you seen on us, by which you could judge that we are false prophets?" Inq. "Enough everyday." Jac. "Wherein?" Inq. "In this that you have a false doctrine, which teaches men amiss, and leads them into damnation." Jac. "My lord, that our doctrine is false, is merely your opinion; nevertheless, you cannot know that we are false prophets, except by the fruit of the works, by which it may be known whether we are false prophets or not; for Christ says: Ye shall know them by their works (Matt. 7 : 16); but he does not say, by their faith." Inq. " You people justify yourselves by your works." Jac. "No; but it is impossible to gather grapes of thorns, or figs of thistles, or that a corrupt tree should bring forth good fruit, according to the testimony of the Lord." Inq. "Well, Jacques, as I told you, I have not come here for the purpose of disputing, but simply to learn your decision." Jac. "I do not wish to dispute either; but I want to reply to you, that you unjustly accuse us of heresy and deception." Inq. "Well, let us" dismiss that; to what conclusion have you come in regard to your confession ? do you still hold to the views which you confessed before the commissary?" Jac. "Yes." Inq. "Will you not then suffer yourself to be instructed?" Jac. "I seek nothing else, but always to follow that which is best, most righteous and most virtuous, and I am not so obstinate in my faith; if I would know a better way to eternal life, than the one which I now have, I would accept it." Inq. "Well then, concerning baptism and the sacra- ment, of which we spoke together, what do you think in regard to it?" Jac. "Only that, my lord, which shall be proven to me by the Scriptures; that shall I believe, and nothing else. ' ' Inq. ' ' Then you do not believe the holy teachers of the Catholic church, do I hear no?" Jac. "I believe only the j holy Scriptures." Inq. "This is the reason why j you are in heresy; that you think more of yourself! than of the holy teachers." Jac. "I glory not, save in the cross of Christ; but I will not trust in any j man ; for it is written : ' Cursed be the man that j trusteth in man.' " Jer. 17:5. Inq. " I know that; j but you do not believe the word of God either." I Jac. "My lord, do not say this; for it is not so." ! Inq. "Not? if our Savior, taking the bread, says: [ This is my body; and, taking the cup : This is my blood; why then do you not yet believe him? I why do you doubt it? " Jac. " My lord, I believe I Christ's words, and do not doubt them." Inq. "Yes, according to your own opinion, and with a different 1 meaning." Jac. "My lord, I trust that I do not understand it differently from what the apostles j understand it, even as Paul expounds it. ' ' 1 Corin- thians 10. Inq. "You say so." We had many more words yet about this article, j also about baptism, and a little afterwards about purgatory, and the decree, in all for about an hour I and a half; whereupon he left me, showing me a very nice and friendly countenance, whether it came from the heart, I do not know. On the 20th of January of said year, I was again brought before the same inquisitor. He asked me : ' ' To what conclusion have you come in regard to j what I laid before you concerning baptism and the sacrament, and what are your views in the matter ? ' ' Jac. "I have nothing to tell you than that you have already heard from me." Inq. "Then, if I hear right, you remain opinionated and obstinate?" Jac. "My lord, I should be sorry to be obstinate j against my own conscience ; but as you cannot j prove to me by the Scriptures that which you be- j lieve, namely, that the baptism of infants is an ordi- nance of God, and an apostolical practice, and also, that the bread and the wine are changed into flesh aud blood, when the priest has pronounced the words over the bread, this seems to me sorcery, and I cannot understand it so." Inq. "You may not doubt that the change takes place through the power of God, for I have sufficiently proven it to you by the Scriptures of God ; but you will not be- lieve." Jac. "My lord, do not say so; for if you had proven it to me by the Scriptures, I should gladly believe it; for all my salvation lies in God's holy word." Inq. "I have quoted to you the word of God; but you believe nothing but your fanaticism I and opinion." Jac. "My lord, I beg you not to I think this; if I knew better, or understood it differ- ently, I should not wish to resist the word of God against my conscience, being in the state in which I am, namely, imprisoned for my life, in daily expec- tation of death; or it might well be said that I was the most miserable and unfortunate man th.at ever lived upon earth, that I should voluntarily and pre- meditatedly seek pain and suffering here until death, in order to obtain eternal damnation." Inq. "Yes, my child, take good heed what you do; for if you die in this evil faith and doctrine you have, you are damned to all the devils." Jac. "O my lord, how dare you speak so ? It is written: 'Judge not, that ye be not judged; for with what judgment ye judge (says the Lord), ye shall be judged.' " Matt. 7:1,2. Inq. "I judge you according to truth." Jac. "My lord, do not say that; for you know not what you judge." I?iq. "O yes, I do." And taking up an inkstand, which stood on the table, he said to me: "As sure as I know that I hold this inkstand, so assured am I, that if you continue in this doctrine, and die thus, you will never see the face of God, but will be "eternally damned." Jac. "My lord, do not judge so; for you usurp God's place, and rob him of his honor; for judgment belongs unto him alone." Inq. "Do you think that I do not know what I am saying? and that I do not see that you are in error? no heretics shall enter into paradise." Jac. "My lord, you think that we are in error; but as you people think of us, so we think of you." Inq. "O it is easy to know through the word of God, who are in error and heresy." Jac. "True, it is easy to know for those to whom the Lord has given the grace and wisdom. And for this reason I beg you, my lord, not to take it amiss, if I speak somewhat boldly with you, and open my heart to MARTYRS MIRROR. 579 you." Inq. "No indeed." Jac. "My lord, as you people think that we are false prophets and deceiv- ers, so we think that you are; as you think that we err, so we think that you err; as you think that we deceive the people, so we think that you deceive | them, and upon this we forsake life and all that we have in the world, to show to you people, and to seal with our blood, the faith which we have in God." Inq. "Nevertheless, this only tends to your damnation." Jac. " If it tends to our damnation, we are of all men under heaven the most miserable (i Cor. 15:19); for we are cast out, despised and rejected as abominable before all the world (1 Co- rinthians 4:9, and flee from place to place, so that we suffer continually in the flesh, and have no rest, and, according to what you say, we are also to suf- fer after this life: no, no, my lord, we feel quite a different witness and promise through the word of God." Inq. "This arises from the fact that you are deceived ; but it will avail you nothing. ' ' Jac. "Where then is the people who must follow their Master through suffering and affliction to eter- nal life, as Christ has said that they should be hated for his name's sake." Matt. 10:22. Inq. "This was spoken to the apostles only. " Jac. "How comes it then that Paul says that all that will live godly in Christ Jesus, shall suffer persecution? 2 Tim. 3:12. And the prophet says that the afflictions of the righteous shall be many, but that the Lord delivers them out of all evil." Ps. 34: 10. Inq. "This means that the devil will always cause them enough temp- tation and affliction." Jac. " Paul speaks of perse- cution, and not of temptation; nor can I conceive that Christ spoke of temptation, when he said: They will scourge you in their synagogues, and persecute you unto death, and will think that they do God service thereby; and ye shall be hated of father and mother, brethren and friends, and some of you they shall put to death." Matt. 10:17,21; John 16:2. Inq. "Well, this was spoken only to the apostles." Jac. "Does not Christ speak there of all that believed in his name?" Inq. "He spoke to the apostles only, who should suffer when going about proclaiming the gospel; but that aft- erwards they should cease to persecute them." Jac. "How came it that the churches suffered such cruel persecution ? and yet they were not all apos- tles." Inq. "How so?" Jac. " Even as Luke testi- fies, Acts 17:13, and Paul 1 Thess. 2:14. Yea, you yourself, my lord, know full well what Eusebius, one of the ancient teachers, writes in the eighth chapter of his fourth book. In writing of the primi- tive church, in what suffering and contempt they were, does he not say that the people regarded them as robbers, murderers, infanticides, and abominable men, and said that they committed incest with their mothers and sisters, shed human blood in their worship, and sacrificed their children unto idols; they were also considered seditious persons, ac- cursed villians, and enemies of God and every creat- ure, and were charged with many other wicked- nesses imputed to them by the world, is it not so, my lord? as also the ancient writers Cyprian and Tertullian write." Inq. "It is so; this is all very true; but it was done by those who had no knowl- edge of the gospel." Jac. "I indeed believe that if they had believed the Gospel, they would not have persecuted them, nor uttered such slanders against them; but it has always been so, that even those who boasted of having the word of God persecuted them that sought to fear the Lord, and to serve God with all their heart, even as you see in Israel, those who ought to have confirmed the honor and law of God, put to death the prophets that were sent to them, and those who knew the Lord from a pure heart." Jer. 18:18. Inq. "For this reason the wicked are always among the good, and the chaff remains with the good grain to the end." We had much more conversation yet in regard to this matter; finally he asked me my decision con- cerning baptism and the sacrament, to which I re- plied as I had done at other times. He then left me, enjoining me to ask God to give me under- standing to return, as he said, to the holy Catholic church. On the 27th of January of the aforementioned year I was again brought before the same inquisitor. After a few words he asked me to what conclusion I had come with regard to what he had said, namely, with reference to baptism and the sacrament. There- upon I replied to him as I had done at other times, that I knew nothing better than to adhere to my first confession, seeing I could not find in the Script- ures that which he laid before me, and which he would constrain me to believe. Inq. "Will you then remain obstinate herein, and not believe other- wise?" Jac. "lam not obstinate, but I do not find in the Scriptures that which you say I must be- lieve." Inq "Not? do you not find in the Script- ures what you must believe concerning the sac- rament?" Jac. "Yes, but not in the manner in which you believe; for I cannot understand it so." Inq. ' ' The reason is you do not want to understand it." Jac. "How, my lord, do you mean that I want to resist God against my conscience? in this case I should be worse than an irrational beast." Inq. ' ' Why then do you not understand it ? " Jac. ' ' Be- cause it is not given me to understand it differently; and be not surprised at this, for it is written in the prophets, where the Lord says: 'They shall all be taught of God. ' " Is. 54:13. Inq. "Nevertheless, it seems to me, that if I lay it before* you with the Scriptures, it is nothing but opinionativeness and ob- stinacy, if you do not want to believe it." Jac. "I cannot understand it so; think not that if I under- stood it differently, I should want to find my pleasure and amusement here in being imprisoned and chained day after day, having forsaken my wife and family, to my great damage, expecting death from day to day, for this were contrary to human nature." Inq. "Well then, believe only in the word of God as it is written there, and I will be satisfied, namely, that when we eat the bread, we partake of the body of Christ, and when we drink the wine, we have part in his blood, as Paul testifies to the Corinthians." 1 Cor. 10:16. Jac. "Be satisfied then; I believe as Paul testifies there." Inq. "Do you believe then that there is a communion of the body of Christ? " Jac. "Yes." hiq. "Well then, you cannot be a partaker of the body without eating of it; hence you 580 MARTYRS MIRROR. must certainly say that it is the body of Christ which you eat." Jac. "Paul does not say this." Inq. ' ' How can you be a partaker of the body without eating of it?" Jac. "How did Israel become par- takers of the altar, who did not eat the altar, but only the sacrifices ? " iCor. 10:18. Inq. "Ha ha! see how Calvin or Zuinglius has instructed you." Jac. " I do not hold the doctrine of Calvin or Zu- inglius." Inq. "Whose then, Menno Simon's?" Jac. " My doctrine and faith are not founded upon men, but upon the word of God." Inq. "Who then is the head and captain of you people?" Jac. "Christ." Inq. "But who is it that instructs you here upon earth, who is your teacher ? ' ' Jac. ' ' The word of God." When I perceived that he did not know to what church I belonged, I did not want to tell or indicate it to him. Inq. "Nevertheless, you must be instructed here- in by some men." Jac. "We are not founded upon men, but upon the living Rock." Inq. "Have you then no pastor or bishop ? " lac. "Yes." Inq. "Who is it?" Jac. "Christ the Son of God." Inq. "You know very well what I mean; but you do not want to answer; however, have you any ad- herents of Calvin or Zuinglius ? are you opposed to Menno Simon?" Jac. ". I believe that there is not much difference between my faith and Menno Si- mon's'" Inq. "Do you then believe like Menno, that Christ did not assume our flesh in the virgin Mary?" Jac. "My lord, you said that you would not dispute about the matter; have you changed your mind ? ' ' Inq. ' ' Well then tell me simply what you believe concerning it. ' ' Jac. ' ' I believe that he is the Son of God in every respect, in flesh and spirit; but as to whence he took his flesh, this I leave in the mystery of God ; the apostles did not dispute concerning it." Inq. "Yes, yes." We had also many other words yet, which I have not written here. On Monday, the ist of February of the same year 1558, I was again brought before the same inquis- itor. After we had exchanged a few words, he asked me. " Have you not prayed the Lord for wisdom ? ' ' Jac. "Yes, and I need to pray to him daily." Inq. "How is your conscience at ease?" Jac. "Very well ; the Lord be praised for it. " Inq. "What are your views concerning baptism and the sacrament, about which we spoke ? " Jac. " I hold the same views which I clearly stated to you before. ' ' Inv. " Will you not believe differently ? " Jac. "I would believe differently, were it given me to understand differently; but I will not speak as a hypocrite against my heart and conscience; for it is written that the Spirit of God fleeth all deceit." Wis. 1:5. Inq. "Then, as I perceive, you have come to a full deter- mination in regard to it." Jac. "Yes, until I am instructed differently. My lord, do you suppose that these, namely, baptism and the sacrament, are the only objectionable things to me in your church?' ' Inq. "Well, what else is there objectionable to you?" Jac. " Many of the ordinances and institu- tions in your church, concerning which I do not find a word in the holy Scriptures." Inq. "Yet we have no ordinance or institution, which I could not prove to you by the Scriptures." Jac. "Where is the word mass recorded, or purgatory, or praying Jor the dead?" Inq. "I will prove it to you, namely, purgatory, and that we must pray for the dead.' ' Jac. ' ' Where is it written in the holy Script- ures?" Inq. "Will you receive the books of the Maccabees ? ' ' Jac. ' ' Yes indeed, for apocryphical books." Inq. "What does apocryphi 'cat mean?" Jac. ' ' The ancients used this name, to indicate that they are not authentic books, from which rules or ordinances mav be taken. ' ' Inq. " It is true that the doctors had some difficulty therein, but you may therefore not reject them." Jac. "Yes, my lord, the reason why I will not receive them, is not only this, that I will not trust in what men have said, but also because I do not find that Christ or his apostles re- ceived them, or quoted any testimony from them." Inq. ' ' Yes, yes, where have you found that Christ or his apostles quoted anything from the books of the Kings?" Jac. "Enough." Inq. "Where then?" Jac. "My lord, in the first place it is writ- ten in Matthew (12:1), that the Pharisees censured Christ, because his disciples plucked the ears of corn on the Sabbath. And Christ answered them : ' Have ye not read what David did when he was a-hungered and they that were with him; how he entered into the house of God, and did eat the shewbread, which was not lawful for him to eat ? ' Hence I say, that since Christ refers them to that which is written in the books of the Kings, he thereby shows that he receives them as authentic"* Inq. "Well, do you find anything in the book of Joshua?" Jac. "Yes, my lord." Inq. " What is that ? " Jac. "My lord, you well know that James in his epistle (2: 25) ad- duces a testimony or example from the book of Joshua, namely, the second chapter, when he speaks of Rahab the harlot, who was saved by her works in faith." Inq. "Then you will not receive the books of the Maccabees, because Christ and his apostles have not quoted any testimony from them?' ' Jac. ' ' No, and this for the reason, that they contain a doctrine which is contrary to all Scripture, namely, that of sacrificing and praying for the dead." Deut- eronomy 13:1. Inq. "If I would take the trouble, I could prove all our ordinances with the Scriptures, such as mass, confession, image worship, invocation of the saints, and others." Jac. "I think not, and even if we were agreed, my lord, in every article, I should yet not want to unite with you, unless you should prove to me by the Scriptures that it is Christian-like to shed innocent blood on account of the faith, as you do." Inq. "This is on account of errors .' ' Jac. ' ' And even though it were because the Scriptures were understood amiss, yet I do not find in the Scriptures, that we may put any one to death on account of his faith." Inq. " O I can soon prove that heretics may be put to death ; for it is written that if any heretics or false prophets should arise, they shall be put to death." Jac. "Yes, I have read the 13th chapter of Deuteronomy, where it is written that if a false * The passage referred to is i Samuel 21:6. The reader will bear in mind that formerly the two books of Samuel were called respect- ively the first and second book of the Kings.— Translator. MARTYRS MIRROR. 581 prophet, or other person among them, should arise and teach them to go after other gods, which they had not known, that false prophet should be put to death, and stoned with stones." Inq. "Well then, see here a testimony that heretics may be put to death." Jac. " My lord, we are no more under the law, but under the gospel; and even if we were un- der the law, we would not teach you to go after other gods, but after him who created heaven and earth, and his Son Jesus Christ." Inq. "You cer- tainly do it by your ordinances." Jac "The Israelites were not all allowed to put any one to death because of difference in the use of the ordi- nances, since they believed in the same God: but all this does not answer our purpose; for what was commanded in the law is not commanded in the gospel of Christ." Inq. "Not, how so?" Jac. "Because, my lord, in the law it was commanded, Eye for eye, tooth for tooth, and to love one's neighbor, and to hate one's enemy; but through Christ we are commanded quite the contrary, not to resist evil, and to love our enemies. ' ' Matt. 5 : 38 ; Lev. 24:20; 19:18. Inq. "True, but he did not command that heretics should not be put to death. ' ' Jac. " What does Christ mean then, when he says that we must not root up the tares which are among the good grain, fearing that in rooting up the tares, we might also pull up the wheat; wherefore he commands, to let both grow until harvest; but the harvest is not come yet." Mat. 13:29, etc. Inq. "You do not understand this very well; for it is easy to see whether they are tares or wheat.' ' Jac. "Yes, for him that knows the seed." Inq. "Yes, that is true." Jac. "My lord, it is written that car- nal men know only carnal things; but the things that are spiritual knoweth no man, but the Spirit of God." 1 Cor. 2; 11, etc. Inq. " This is very true. " Jac. "For this reason, my lord, I should like to ask you something." Inq. "What is it?" Jac. "Have you the Spirit of God, or has the council received the Spirit of God ? ' ' Inq. ' ' No, I will not answer this. ' ' Jac. ' ' How then shall you or those of the council be able to judge spiritual things? for the matter of which we speak is spiritual, and must be judged by the Spirit of God." Inq. "You are judged only because you have transgressed the de- cree of the prince. " Jac. "If his command had not been contrary to God's command, I should not have transgressed it." Inq. "It is not contrary to the command of God." Jac. "I wish you would prove to me by the Scriptures that the^ decree of the Em- peror or King is upright and just?" Inq. "I believe you think that all our fathers were deceived, and that your sect is saved. What will you say ? it is full twelve or thirteen hundred years since Emperor Theodosius caused the proclamation of an edict or mandate, to put to death the heretics, namely, those who were then rebaptized, like your sect." Jac. "Yes; my lord, you say that our sect has existed only twenty or thirty years, but it has al- ways been the case that those who would live godly in Christ Jesus, have had to suffer persecution, ac- cording to the words of Paul." Inq. "Thus speak all heretics." Jac. "Paul said it first; yet he was not a heretic." Inq. "lam well aware that he was no heretic; but they all use the words of Paul; but I tell you, decrees and mandates for the putting to death of heretics are not a recent invention, but this has obtained for fourteen hundred years already." Jac. ' ' But it remains to be seen whether Emperor Theodosius, of whom you spoke, did well, and a good work according to the will of God, in issuing such a mandate." Inq. "Yes, he certainly did, since he well knew that they were heretics. ' ' Jac. "My lord, in his opinion they were heretics: but in the opinion of those who gave their lives for the testimony of their faith, he himself was a heretic and tyrant." Inq. "How do you know that?" Jac. "This is self-evident; for those who put us to death for our faith, we esteem no better than heretics and tyrants, as may easily be presumed that also they did who were put to death by Emperor Theodosius. Hence, this matter cannot be judged save by the Spirit of God." Inq. " No, no, you must not think that so many learned doctors as were then in the Catholic church, would have then permitted it, if it had been wrong to put heretics to death." Jac. "I will not rely upon the ordinances or wisdom of men ; for I adhere to the instruction of Christ and his apos- tles, who constantly admonish us to separate from false prophets, and to shun heretics; but not to pur- sue them, or to persecute them unto death." Mat- thew 7:15; Tit. 3: 10. Inq. "My son, do you know why they did not put them to death ? ' ' Jac. ' ' I believe it was because it was not pleasing to God." Inq. "No, no, Jacques, it was because they were not powerful enough, and had neither king, nor prince, nor magistrate." Jac. "Christ had power enough to call to his aid more than twelve legions of angels, and the apostles had power enough through the Holy Spirit, but they were called to be a flock of sheep and lambs, as harmless as doves, and so changed as to be like little children." Matthew 26:53; 10:16: John 10:27. In*!- " It is true, it was so at that time." Jac. "And shall now, my lord, the children of God be of a different nature from what they were then, shall they have the nature of wolves?" Inq. "Certainly not; I do not say that." Jac. "Yet it appears to me, my lord, that those who now boast of being children of God, have the genuine nature of ravening wolves. ' ' He looked at me sharply and said to me : " Why do you think so ?" Jac. " Because, my lord, Christ calls his people sheep and lambs; and it is the nature of a flock of" sheep, that if they see any beast ap- proaching, and perceive that it is a wolf, they all flee, yea, though they were a thousand of them against one wolf, and they do not pursue the wolf, to devour him, and to shed his blood; but they who boast ol being the flock of Christ, do the very opposite; whence do they get this nature?" Inq. "This com- parison is good for nothing, and the allegations are useless : for it does not obtain with the flock ot Christ, as with a flock of sheep." Seeing that he rejected this, I asked him: "Is it not necessary that the children of God should be born of God, as John testifies? (John 1.13) and must they not be of such a nature and disposition as their Father and Lord?" Inq. " Yes, but why?" 582 MARTYRS MIRROR. Jac. "Because it is written that the Son of God was led as a lamb or sheep to the slaughter, and opened not his mouth; hence his children must be of such a nature, since they are born of God." Isaiah 53:7; Luke 8:32. Inq. "This ! it had to come so." Jac. "Why?" Inq. "That the Scriptures might be fulfilled. ' ' Jac. ' ' Thus it must also be with regard to his children, in order that the Scripture may be fulfilled." Inq. "What Scripture?" Jac. "This: 'If they have persecuted me, they will also per- secute you; remember the word that I said unto you, the servant is not greater than his lord.' " Inq . ' ' This he said to his apostles. ' ' Jac. ' ' I un- derstand it as having been spoken by him of all his children, and as having been written for our instruc- tion." Inq. "No, no, my son; you must under- stand that the apostles were sent to proclaim and preach the gospel to every creature, and the Lord predicted that much suffering should come upon them, and that they should be put to death; but after they had gained a prince to the faith, they had rest, and might well put to death the heretics in their country." Jac. "My lord, the Scriptures do not say this, nor can I conceive that it can be the nature of a lamb, to kill and devour a wolf; for you people say that you are the flock of Christ, and that we are ravening wolves, and you put us to death; this does not seem right to me. " Thereupon he laughingly asked me: "Jacques, was not Peter also a sheep of Christ?" Jac. "My lord, if he was chosen of God, he also belonged to the flock." Matt. 10:1. Inq. " Answer, yes or no." Jac. ' ' I believe that he was not only a sheep of the flock of Christ, but even a shepherd." Inq, "Well then, he, who was a sheep, killed two persons." Jac. "Whom?" Inq. "Ananias and his wife Sap- phira." Jac. "How did he kill them, seeing he had neither stick nor sword ? " was it not the Spirit of the Lord?" Inq. "Nevertheless, he did it." Jac. ! "My lord, do not give the glory to men, as though ; they could do this by their own power; for they j were killed through the Spirit of the Lord: more- over, it was not for such a cause as that for which you put people to death: but it was because they lied against the Holy Ghost. " Acts 3: 12; 5:3. Inq. \ "Well, Jacques, my son, this brings us no further; see that you consider the matter well, reform, and become converted to the faith of your fathers, for you are in error; hence believe as a good Christian 1 is bound to believe, and do not attempt so many ! things." Jac. " Faith is the gift of God, says Paul." Eph. 2:8; Rom. 12:3; 1 Cor. 12:9. hiq. "Yes, j it is truly the gift of God." Jac. "Hence men can- j not give it." Inq. "Certainly not; we must pray to God for it. ' ' Jac. ' ' How comes it then, that they I want to compel me to believe, by threats of death?" Inq. "Time is given you, to become converted." Jac. "My lord, how much time? six, seven, or eight days, as I have seen in Brabant; can one change his faith so speedily ? ' ' Inq. ' ' I know nothing about Brabant, but here we give people six weeks at least, to see whether they will believe, when the word of j God has been presented to them." Jac. "Why do I you say, my lord, if they will believe it? You talk [ as though they could believe of their own accord, l and yet you say that faith is the gift of God. The apostles had heard the Lord Jesus, who was full of wisdom and truth, for two or three years, and yet they could not comprehend well, as you may gather from the two disciples who went to Emmaus. Luke 24: 13. Paul also had heard the apostles and dis- ciples; yet he could not comprehend, but cast them into prison. Acts 9:1. But when it pleased God, he made manifest his will to them, at the time which he had prepared, and not at any man-appointed time." Inq. "That was because they had not yet this doctrine, and as it was in the beginning, they could not comprehend it. ' ' Jac. ' ' It was because it was not given them, or because they were not drawn by the Father (John 6: 44). Why do you not also wait until God does his will with us?" Inq. ' ' You have heard for a long time, and time is still given you for consideration ; you have three weeks yet from this day, to consider the matter." Jac. ' ' My lord, do you not mean that after three weeks I shall be put to death?" Inq. "You may turn yet in the meantime." Jac. " But if it be not given me, to understand differently, and I cannot comprehend otherwise, how shall I turn ? ' ' Inq. ' ' For this rea- son time is given you, in order to see whether God will not show you mercy that you may become con- verted." Jac. "My lord, I have in mind just now the children of Israel, who were besieged in the city of Bethulia, . and suffered from scarcity of water, so that their wives and children died for thirst, and they said: There is no hope from God for us any more; let us deliver the city into the hands of the enemies. Judith 7 : 23, etc. Thus you people also say: There is no more hope that he will turn; let us deliver him to death. And as Ozias, the ruler of the city, thinking to give good counsel, said to the in- habitants: Let us yet wait five days, and if within these five days there come no help from the Lord, we will deliver the city to our enemies. My lord, were they not sharply rebuked by a widow named Judith, who said to them: Who are ye that have tempted God this day, and stand instead of God among the children of men, and would comprehend his purpose," etc. Judith 8:12, etc. Inq. "This cannot be compared to your case." Jac. "My lord, it appears to me to be the same thing; for you peo- ple say that if no help comes from God within the time appointed us by you, we must be delivered to death, and according to what you say, we are damned to all the devils." Inq. "Jacques, there is no doubt about it." Jac. " But how do you expect, my lord, to escape God's judgment, since you thus send us away to damnation ? why do you not leave us in the hand of God until the end ? for as long as we live here, hope may always be entertained of reformation, seeing you think that we are damned; but after death there is no longer any hope. ' ' Inq. "I do not drive you to damnation; for I am not the one that judges you ; nor will I be guilty of your death." Jac. "My lord, when Susanna was unjustly con- demned to death, who bore the punishment, the judges, or the witnesses?" Inq. ' ' They that were guilty. ' ' MARTYRS MIRROR. 583 Jac. " My lord, the judges were rebuked by Daniel; but the witnesses were rebuked and punished." Inq. "Do you think that I am witness in your case? I have come here simply to instruct you. ' ' Jac . ' ' My lord, yet I regard you as the principal witness; for upon your testimony will the judges sentence me to death, or release me, since for this purpose you have been sent here, and appointed by the King." Inq. " I do not wish them to condemn you upon my testimony; nor do I want to judge." Jac. "My lord, when the judges will ask you in regard to me, what will you answer? will you not say that I am a heretic, and have deserved death ? ' ' Inq. ' ' No. ' ' Jac. "My lord, I pray you, what will you say?" Inq. ' ' That you are deceived, and seduced from the right way." Jac. "To be seduced, to err, or to be a heretic, my lord, appears to me to be all the same thing." Inq. "Well, my son, think not that I have come here to condemn you to death; for you will be sentenced only upon the confession which you made before the commissary; for, as regards myself, I do not wish them to sentence you upon my word, nor would J have anything to do with it. ' ' Jac. ' ' My lord, I have not followed my business so long, and sat in the council for seven or eight years, so that I should not know what this amounts to ; but the reason why I tell you this, is to warn you not to stain your hands with my blood; for I well know for what purpose you have been sent here. ' ' He now arose, and went away. The words just re- lated we frequently had together afterwards. On Monday, the 7th of February, 1558. I was again summoned before the same inquisitor. When I appeared before him, he saluted me, and asked: "How are you; have you the fever yet?" Jac. "I am well, the Lord be praised for it; the fever left me three weeks ago, or thereabouts." Inq. "How are you at ease in your conscience ? ' ' Jac. ' ' Very well, the Lord be praised for it." He then made a long speech, too long to be briefly related, the sum and substance of which was, that he entreated me very much, that I should re- turn to the holy Catholic church, and believe as becomes a good Christian, without investigating such high things, and wanting to be so wise. There- upon I replied : "I investigate nothing but what I am permitted to believe; and I am well content, simply to believe that which a good Christian is bound to believe." Sir. 3:21. Inq. "You indeed say that you want to believe as a good Christian, and yet you have a heretical faith." Jac. "I have no such faith; but my faith is founded only upon the pure word of God; and if you were content with the word of God, you would also be satisfied with .my faith." Inq. "True, you quote the word of God; but in your heart you understand differently." Jac. "As we believe, so speak we; and since we ad- duce to yOu the Scriptures, which are the word of God, for a testimony of our faith, why are you not satisfied with it? for it belongs to God alone, and not to men to search the heart. " Inq. "What then do you believe concerning Jesus Christ ; whence did he take his flesh?" Jac. "Do the Scriptures teach you that you must ask me this?" Inq. "Be- cause Menno says that he brought his flesh from heaven." Jac. "I have not heard him say this." Inq. " Yet he believes it. " Jac. " Menno's belief is that the Word was made flesh, according to the testimony of John 1:14, or as the text in your Tes- tament reads: became fleshy Inq. "What do you believe concerning it?" Jac. " I believe that Christ J is the Son of the living God. ' ' Inq. ' ' Whence did I he take his flesh ? ' ' Jac. " I do not know, except that he is born of the Father." Inq. "Do you not believe that he took his flesh in the womb of the virgin Mary ? ' ' Jac. ' ' My lord, if you can prove to me that Jesus and his apostles compelled any one to confess this, I will also confess it to you; for when Peter confessed Christ, that he was the Son of the living God, Christ did not ask him, of whom he was made, but said that upon this rock he should build his church. Matt. 16:18. Again, when Can- dace's eunuch said to Philip, that he believed that Jesus Christ was the Son of God, and desired to be baptized upon this faith, Philip was satisfied, with- out inquiring as to whence he had taken his flesh." Acts 8:36. Inq. "It was not necessary at that time j to make such inquiry, since no difficulty existed yet concerning the matter." Jac. "What need is there now?" Inq. "Because there are so many heretics." Jac. "There were enough heretics also in the days of the apostles; but the reason is this, that Satan always causes some vain controversy, to corrupt men's understanding, and to draw them into error." Inq. "Then you will not confess that he took his flesh and blood in the virgin?" Jac. "I will not investigate that which is above my understanding, namely, whereof the Son of God was made; for this was a miraculous work. However, that you may not think me a heretic, I confess him to be the Son of God in every manner, in power and might, in spirit, in flesh and blood, begotten of the own sub- stance of one only Father, namely, the eternal God, as the Scriptures testify to us; who was with the Father from eternity ; and when the time of the promise was fulfilled, the eternal Word became flesh, and was conceived in a virgin, of the Holy Ghost, and born of said virgin Mary. " Inq. "He assumed his flesh from, and was made of, our flesh; will you say nothing with regard to this?" Jac. "I am satisfied with believing in regard to it according to the Scriptures, without further investigation." Inq. ' ' Do not the Scriptures say that he took upon him our flesh ? ' ' Jac. ' ' I have never read it, and I do not wish to dispute further; besides, you said that you would not dispute about it; why then do you ask me so much concerning it?" Inq. "In order to see whether your faith is not like the faith of Menno Simon." Jac. "You have heard that I do not receive the testimony of men, as a foundation for my faith." Perceiving that he could get nothing else out of me, he asked me: "What is your determination?" Jac. "I have declared my faith to you, and there- upon I have made my determination, until the con- trary be proven to me." Inq. "I have proven it to you sufficiently ; but you will believe nothing but your fancy and obstinacy, and have forsaken the holy church." Jac. "My lord, I have not forsaken the holy church ; for if I had recognized your 584 MARTYRS MIRROR. church as the holy church, I should not have for- saken it, to join another." Inq. "Nevertheless, though Satan has thus deceived you, and you think that we are not the holy church, yet it is the same that it has always been from the times of the apos- tles, and been maintained through the holy teach- ers until the present time." Jac. "If it is the same church which existed at the time of the apostles, it must have the same or like bishops and pastors as were then." Inq. "Yes, and so we have." Jac. "Well then, my lord, show me in your whole church only one bishop or pastor who is blameless in doctrine and life, even as Paul, or Timothy, or Titus, and I will follow him with all my heart." Inq. "Have you such pastors among you?" Jac. "My lord, you say that we are Satan's congrega- tion, and that your church is the same which was in the time of the apostles; hence show me those people, whereby I may know them." Inq. "Where do you think to find such? for they had the Holy Ghost, who is not given now." Jac. "Not! How comes it then, that Paul says that he that has not the Spirit of God, is none of his?" Rom. 8:9. Inq. " This has another meaning. " Jac. " My lord, what meaning?" Inq. "He there speaks of those who do not walk after the Spirit." Jac. "Well, for what else do I ask you, than for bishops and pas- tors who walk and are led by the Spirit of God, who are holy, just, vigilant, and blameless in the doctrine, in life and conversation, as Paul teaches that they must be." Inq. "I could easily name such bishops or pastors as are blameless, but you do not know them." Jac. "Where are they?" Inq. "In Italy and in Spain." Jac. "Is the church of God there, and not here?" Inq. "There is also a cardinal or bishop in England, who truly is a man blameless in doctrine and conversation." Jac. "My lord, pray release me from these chains, and let me go, and I shall use all diligence to get to him, to see whether it is true." He laughingly replied: "No, no; you must be- lieve what is told you. ' ' Jac. ' ' My lord, it is written : Cursed be the man that trusteth in man. Jer. 17:5. Shall I depend upon your word alone?" Inq. "Do you think that I lie? " Jac. "I do not say that: but I want to see it first before I believe it." Inq. "Yes, yes, but you cannot now." Jac. "Since I cannot see it, I cannot believe it either." Inq. "Why will you pay so much attention to their conversation, seeing they have the doctrine of the apostles?" Jac. ' ' This is yet to be proven to me, and it would be difficult for you to prove to me by the Script- ures, that they have the doctrine of the apostles." Inq. " Nevertheless they have it; but you are hard- ened, and cannot comprehend it." Jac. "This as- sertion lacks the support of the Scriptures, and if they are trees from the roots of the apostles, show me the fruits, that I may know them." Inq. "Can you then know the faith by the works, whether it is good or bad." Jac. "My lord, our Master has taught us that we shall know the false prophets by their fruits (Matt. 7:16); for when we find grapes on the vine, we dare not say, like you people do, that we have plucked them from thorns," He laughingly said to me : "Do we say that ? ' ' Jac. "Do you not? do you not say we are evil, vile and useless trees, that must be cast into the fire? And yet you have confessed to me, that our fruits are good, but that it is our faith." Inq. "It is true, you do good works before men ; but the in- ward is good for nothing, for your faith is not good. ' ' Jac. ' ' Our works spring from our faith ; the vessel cannot give forth anything but what is in it ; hence the Lord calls those a generation of vipers, who confessed that the fruit was good, and the tree corrupt, saying: 'Either make the tree good, and his fruit good ; or else make the tree corrupt, and his fruit corrupt. Luke 6 :4s; Matt. 12:34. ^ n 9- "Therefore you would say that our bishops and pastors can have no good faith, unless their works are good. ' ' Jac. ' ' My lord, I can answer with Paul : 'They profess that they know God; but in works they deny him, being abominable, and disobedient, and unto every good work reprobate' (Tit. 1 : 16); and such pastors I will not follow." Inq. "No, no, Jacques, they are not so abominable as you think, though they are also sinners, even as we all are." Jac. "My lord, you know better than you say; for I should be ashamed to discover the shameful acts of this people, who boast of being the light and salt of the earth, and the leaders of the blind and igno- rant." Inq. "What shameful acts? tell me freely." Jac. "My lord, since you desire me to tell you, you , know very well yourself, what unnatural whoredom, ; too shameful to mention, such as was committed by i Sodom and Gomorrah, those of Rome commit, namely, the Pope, who boasts of being a holy man, and God upon earth, and the cardinals and bishops that are there ; to say nothing of the pride, pomp and wickedness of which these holy people are guilty." Inq. "It is true, that there are some who commit great abomination before God, so that it is abominable of some ; but, Jacques, we must not con- demn the good on account of the bad ; they are not all bad ; there are also some that are righteous. ' ' Jac. ' ' I believe that the righteous are thinly sown ; for from my youth I have lived mostly among I priests, canons and monks, and it were a shame to \ relate the abounding wickedness which I have seen J there." Inq. "My son, not all, not all." Jac. "My j lord, so far as I have ever seen and known, I do not know that I have seen a single one walk after ' the rule prescribed to a bishop or pastor, even as : you know better yourself what occurred two or ; three weeks ago in this city of N. in the convent ! of the Jacobines." The monks or Jacobines had driven their prior out of the convent, because he had reproved them for their licentiousness and wickedness. Inq. "Jacques, though there have been wicked popes, cardinals, bishops, priests, and monks, there have, on the other hand, also been good ones ; do you not know that the good grain is not without chaff? No, no, there are good grains and good pas- tors, though you do not know them." Jac. "Show me then but a single upright pastor, such as I de- manded of you, according to the Scriptures, and I will follow him." Inq. "Though I should name them to you, you do not know them any way, and MARTYRS MIRROR. 585 will not believe me ; but even if it were true, namely, that they are wicked, yet they have the true faith." Jac. ' ' I hold to the testimony of Paul, that light has no communion with darkness." 2 Cor. 6:14. Inq. "Do you mean to say then, that a man who commits evil works cannot have the true faith?" Jac. "If a man that has received knowledge, yield himself to the commission of wickedness, his faith will not last long, or will soon be darkened." Inq. "Who has told you this?" Jac. "Paul writes to the Romans, that some held the truth in un- righteousness, since that which might be known of God, God had showed them ; and though they knew God, they glorified him not as God, neither were thankful ; wherefore God gave them up to the lusts of their hearts, filled with darkness." Romans 1 : 18. Inq. "Paul speaks there of the philosophers, who turned to the heavens, stars, planets, etc., for guidance." Jac. "That is all the same to me, of whom he speaks, philosophers or others ; but Paul shows that through their works and ingratitude their hearts were filled with darkness. Moreover, he also says : ' Because they received not the love of the truth, that they might be saved, . . . .for this cause God shall send them strong delusion;' which also came to pass. ' ' 2 Thess. 2:10, 11. Inq . ' ' Did not Judas Iscariot commit a wicked work in deliv- ering up the Son of God ? ' ' Jac. ' ' The Scripture says that it would have been better, if he had not been born." Matt. 26:24. Inq- " Yet he had a true faith ; what do you say to this ? ' ' Jac. ' ' Had he a true faith before or afterwards ? ' ' Inq. ' ' Before and also afterwards, though he was a thief. ' ' Jac. ' ' Though his heart was wicked, yet his walk was good, so that they did not dare think that it was he who should commit the deed, but all asked : ' Is it I? is it I?'" Mark 14: 19. Inq. " Look also at De- mas, did he not have the true faith ? Yet his heart was bound up in things of this world ; nevertheless, Paul regarded him as a brother." Col. 4: 14. Jac. "It is true that Paul regarded him for a time as a brother and companion in the work of the Lord ; but after he said that Demas had forsaken him, having loved this present world, and no longer calls him a brother or companion." 2 Tim. 4 : 10. Inq. "That you do not know." Jac. "The Scriptures say nothing about it" Inq. "That proves nothing either way; you must believe that a sinful man can have the faith and the Gospel ; do you think that we must therefore not hear him, and believe his word ? " Jac. "My lord, wherein do you reprove Paul of sin, after he had received the knowledge of the truth ? ' ' Inq. " Is it not written : ' He that saith that he hath no sin, maketh God a liar?'" ijohn 1 : 10. Jac. ' ' True, but it is also written in the same epistle : 'Whosoever is born of God doth not commit sin ; for his seed remaineth in him : and he cannot sin because he is born of God. ' 1 John 3 : 9. And Paul said : ' How shall we, that are dead to sin, live unto sin'" Rom. 6:2. Inq. "Paul there simply asks a question ; but do you therefore think that he did not sin?" Jac. "You know that Paul said that Christ was living in him ; did Christ then commit sin? Gal. 2: 20. He also exhorts the Corinthians, to follow him, even as he had followed Christ, and calls God and men to witnesses, how holily and justly, and unblamablyhe had walked among them. 1 Cor. 11 : 1; 1 Thess. 2 : 10. Of what sin then, my lord, will you accuse Paul?" Inq. "Nevertheless, he was a sinner; this you certainly cannot deny." Jac. "I do not want to deny it; for he says him- self, that he was the chief of sinners, blasphemers and persecutors while in unbelief, but not after he had received the knowledge [of the truth]. 1 Tim- othy 1:15. Well then ; but what I ask you for, are pastors that are blameless in life, doctrine and con- versation ; for I well know that all men are born in sin ; but he that abideth in sin, hath not known God." Ps. 51 : 5; 1 John 3 : 6. Inq. "You must not thus understand the passage ; for a sinful man does have knowledge of God. ' ' Jac. ' ' Yes, with the mouth ; or it would not be true what the apostle Peter has said, that he that has not the fear of God, and brotherly and living love, is blind, and gropes with the hand for the way. Tit. 1 : 16; 2 Pet. 1 :g. Inq. "No, he says that he is like the blind." Jac. "My lord, with your permission, he says that such a blind man gropes for the way, which is a sign that he has not found it ; now, shall I follow such peo- ple?" Inq. "YourMenno, is he so just, holy and blameless ? ' ' Jac. ' ' I have not had sufficient inter- course with him, to find anything blamable in him." I?iq. " With whom then have you had your intercourse? can nothing be said of your teacher? is he' unblamable ? " Jac. "My lord, can you pro- duce anything against him, or accuse him of any- thing?" Inq. "I do not know the rascal." Jac. "Then do not defame him ;' for you would find it a difficult task to prove that he is what you call him." Inq. "This would not be difficult for me to do; for he has seduced enough people to be called this." Jac. "My lord, take care that you are not yourself one who seduces the people .' ' Inq. " Is he not a native of a certain village in Zealand?" He named the village, but I have forgotten it. Jac. " I do not know where he was born." Inq. "What kind of a looking man was he? what sort of beard and clothes did he have? " Jac. '-' My lord, you are certainly inquiring very diligently for him ; I think you would like to betray him ; do you know no other way, my lord ? ' ' Inq. ' ' I wish him no harm. ' ' Jac. "I hear that you say so; nevertheless, you would like to have him here in my place, would you not, my lord ? ' ' Inq. ' ' Yes, if he would be- come converted." Jac. "And if he would not be converted to your views, would you not place him to the stake ? ' ' Inq. ' ' I should leave this to the Judge." Jac. "Well, would you not then wish him harm ? would you want to have this done to you ? ' ' Perceiving that he could not answer me, and that two or three persons were listening at the door, be- sides the jailer, who is always with the prisoners, he commenced to give me a long talk, saying that I must not inquire so deeply into the Scriptures, but suffer myself to be instructed by those more learned than I, and that I must believe that a sinful man, of wicked life could have the faith as well as another, and that I must hear his words, but not do after his works. Jac. ' ' Must I believe this by the Scriptures, or without the Scriptures?" Inq. " J have proven 586 MARTYRS MIRROR. it to you by the Scriptures. ' ' Jac. ' ' By what Script- ures?" Inq. "By the cases of Judas and Demas, who had faith, and yet were wicked of life." Jac. ' ' My lord, it appears to me that our words are mere child's play; have I not replied to this, and proven to you, that it becomes us not to take those who have apostatized from the faith for leaders and pastors?" Inq. "Where do you expect to find blameless pastors such as you demand ? do you not see that the world is full of knavery ? ' ' Jac. ' ' If you do not know any, I know some, and such I will follow." Inq. " Where are they ? " Jac. "They are unknown to you; do you not know that when the prophet thought that all the righteous in Israel had been slain by Ahab and Jezebel, the Lord said that there were seven thousand left yet, who had not bowed their knees unto the idol Baal." i Kings 19: 10. Inq. " It was because of the persecution rag- ing at that time, that they were so scattered." Jac. "Thus it is yet at the present day on account of persecution, that they are scattered, and unknown to the world. Inq. "But must you for a Menno, or any other single individual, who seem to lead a good life, must you therefore follow him, and forsake all the other bishops and pastors, who do not walk just as uprightly ? " Jac. "My lord, do you think that if Ahab, the King of Israel had forsaken the coun- sel of the four hundred prophets, and followed the single advice of poor Micaiah, he would have done amiss?" Inq. "Certainly not; for Micaiah was a prophet of God." Jac. "Did not the others say that they were too? and did they not smite poor Micaiah on the cheek, because he prophesied against them, and say to him: 'Do you think that the Spirit]of God has departed from us ? ' " Inq. ' ' They boasted of the Holy Spirit, but falsely; for they did not have him ? ' ' Jac. ' ' Ahab did not know that; for because Micaiah had alone prophesied against the four hundred prophets, the poor man of God was cast into prison on scanty bread and water, till Ahab should return from the battle at Ramoth-gilead; but he found that the counsel of the four hundred proph- ets cost him his life, as Micaiah had foretold him." Inq. "The events recorded in these passages oc- curred in former times. ' ' Jac. ' ' Paul says that all was written for our learning; and the same things still happen] at the present day." Rom, 15:4 Inq. "Well then, then you will not hear or follow any ! pastors, except they practice what they teach?" Jac. "No; for it is written: 'The light of the body is the eye; if thine eye be evil, thy whole body shall be full of darkness. ' ' ' Matt. 6 : 22. Inq. ' ' Then you ! will not follow the advice of Jesus Christ, namely, to do after their words, and not after their works." Jac. "To whom does he say this?" Inq. "To his disciples." Jac. " Of whom does he say it?" Inq. "Jesus Christ says: 'The scribes and the Pharisees sit on Moses' seat: all therefore whatsoever they bid you observe, that observe and do; but do not ye after their works.'" Matt. 23:1,2. Jac. "What I kind of a seat wasjt, wooden or stone?" Inq. "It was the seat that was there. ' ' Jac. ' ' How could so j many people sit in one seat ? was it so large ? or was | it not the law Christ alluded to?" Inq. "It is the same thing, the law which they proclaimed." Jac. I "The law was a command of God, and not of men, and when Christ said this, he did not choose them to feed or lead his flock." Inq. "When he said: Do after their words, and not after their works, did he not appoint them pastors?" Jac. "Have you not read what the Lord says: 'Except your righteous- ness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven. ' Matt. 5 : 20. Behold, here they are already excluded; how then shall they lead others?" Inq. "Do only after their words." Jac. ' ' Have you no other pastors among you, to pro- claim the word of God, than such scribes and Phar- isees, whom God has threatened with so many curses? Dues not the prophet say: Blessed is the man that has not sat among the ungodly? Ps. 1:1. And Christ admonishes us to beware of their leaven .' ' Matt. 16:6. Inq. "You must not understand it thus, but believe that an ungodly man can indeed speak good things. " Jac. " It is written: 'Praise is not seemly in the mouth of the ungodly, because they are not sent of God.' Sir. 15:9. 'And how shall they preach, except they be sent?' Romans 10:15. S nt }- "^ i s true, it is not seemly, but he does not say that it is not good." Jac. "If it is not seemly, then it is not acceptable; for what repent- ance can an impenitent man proclaim? For, if a thief admonish his companion not to steal any more, will his word have any effect? will not his compan- ion say: If it is wrong to do it, why do you do it yourself. Rom. 2:21. Ye hypocrites, cast out the beam out of your own eyes, and then shall you see clearly the dust in my eyes. " Matt. 7:5. Inq. "You pervert every Scripture into the contrary, according to your own notion and understanding; you must not build upon yourself so much, but subject your un- derstanding to the understanding of those that are wiser than you are." Jac. "My lord, I always speak, with your permission, that if anything better is proven to me, I will follow it." He arose and said: "It is time for me to go; see that you consider the matter well, and pray dili- gently to God." Jac. " I know of nothing to con- sider, since you cannot prove to me anything differ- ent." Inq. "What should I prove to you?" Jac. " I have asked you to show to me what pastors I must follow, and whether they are such as the Scriptures decree that they ought to be in life, doc- trine and conversation. ' ' Inq. ' ' Follow those whom your parents followed. ' ' Thereupon he left me. Here I finished writing, because I was finally sur- prised by many persons and gainsayers. This confession of Jacques was translated from the French into the Dutch. Blessed are they which are persecuted for right- eousness' sake: for theirs is the kingdom of heaven. Blessed are ye, when men shall revile you, and per- secute you, and shall say all manner of evil against you falsely, for my sake. Rejoice, and be exceed- ing glad; for great is your reward in heaven; for so persecuted they the prophets which were before you. Matt. 5: 11, 12. MARTYRS MIRROR. 587 HOW JACQUES D AUCHY WAS BETRAYED, APPRE- HENDED, AND FELL INTO THE HANDS OF THE TYRANTS, AND WITH WHAT PUNISHMENT THE RIGHTEOUS GOD VISITED THIS TYRANT AND TRAITOR — A MEMO- RABLE AND INSTRUCTIVE EX- AMPLE TO ALL TYRANTS AND TRAITORS. There was a councilor at Harlingen, by the name of Mr. de Wael, who very diligently sought Jacques, addressed him in a friendly manner, and invited him to his house, saying that he had a letter for him. When Jacques arrived there, he cordially welcomed him, and urged him much to be his guest, seeming to be kindled with great love for old acquaintance' sake. When he learned that Jacques could not stay, he, with friendly words, but the heart of a Judas, asked him to come again, and bring of his wares and work with him, ostensibly for the purpose of buying of him, Jacques being a peddler. In the meantime he secretly sent a messenger to Leeuwar- den, to the council, for a commissary and a bailiff. When Jacques came again to him, he affably greeted him, sending in the meantime for the bailiff. When the latter arrived, the traitor malignantly said : " Apprehend him, behold, this is the man. " Thus they handled him with great severity, saying ; "Hold still," and searched him all over. Then Jacques said : " O my lord, what have you done, that you have thus betrayed me, who trusted you with my life and all my property ? why do you seek my life, and thirst thus for my blood?" He replied: "Be content and suffer yourself to be bound: you must go with me to the prison." He said he had to do this, to fulfill his oath, and read to Jacques his cruel, tyrannous mandate. He also made very strict inquiry for four other men. Jacques re- plied that he would not betray or deceive any one, but if he had aught against him, or had heard any one complain of him, he should tell him of it. The traitor replied that he had not heard anything of the kind, and that he was not apprehended on account of any crime, but simply because he had adhered to heresy; he, moreover, asked him whether he was not an Anabaptist. Jacques denied having adhered to heresy, and being an Anabaptist, saying that he had received but one baptism, according to the word of the Lord, upon his faith. When asked concerning the Roman church, Jacques replied that it was not of God. Upon this the traitor was seen to sigh deeply, his countenance simulating great sorrow as j he said : " Oh ! Jacques, must you fall into my l hands ?' ' Jacques replied : " My lord, I had placed ; confidence in you, on account of our old acquaint- ance, and because I had intercourse with you so long; but I will gladly- and from my heart forgive you for this, and it is my earnest desire that the Lord may have mercy upon you." He thanked [ Jacques for this favor, opining that in this he had | not sinned before God, since he had to act accord- ing to his oath. Jacques said: "Do you consider this transaction right before God and men ? the time ! will come when you will find it otherwise. ' ' Wisdom 5:2. He then sent Jacques into the room and said to him : "You will be examined at Leeuwarden con- cerning your faith and doctrine." While Jacques was imprisoned there, his wife came to him, upon which this friend of God was filled with great sorrow and anxiety, beholding her in such exceeding grief since she was also pregnant. The turnkey thrust her from him with great cruelty, but many of the bystanders most heartily wept with her, and en- treated the turnkey, saying: "O let her go to him;" but it could not last long. Jacques said to her : " O my beloved, go home, and comfort yourself in the Lord; for I am imprisoned here for the word of God; and it will tend neither to your shame nor dis- grace, since I have injured no one." She said : "May the Lord strengthen you in the truth; for after this conflict there is prepared for you an eter- nal crown. O that I could die with you, and inherit that blissful life with you, then my heart would re- joice." Jacques said : "O sister in the Lord, let not this grieve you, though I must go a little before you; it is the Lord's will." The turnkey could not bear this, but said : " Begone, quick !" Thereupon Jacques entreated him, saying : " O let us alone with God for a little while." And thus these two dear lambs were separated, but hope to meet again at the resurrection of the just, where wailing and parting will be heard no more forever. Philip. 3:11; Rev. 7:17; 21:4; Is. 25:8. . Having, through the grace of God, undergone and endured manifold assaults, by way of numerous examinations and threats from the bloodthirsty, he died in great steadfastness for the testimony of Jesus. He was not put to death at the place of execution, but secretly murdered by night. Until quite recently trustworthy persons were still living, who early in the morning, after the night in the forepart of which he had been murdered, saw him in his leather clothes, lying dead in his blood. He now rests under the altar of Jesus, awaiting, with God's chosen, a blessed resurrection and eternal life. The abovementioned traitor, Mr. de Wael, was not long after this deed most severely smitten by God in punishment for his murderous treachery, in consequence of which he departed out of this world in a most awful manner, as a solemn and significant warning to all that are inclined to follow his example in this respect; for he was soon driven from Leeuwarden, with great reproach and ignominy from the common people, so that the boatman, who was to convey him away, was with him in danger of his life, so that he begged most urgently that his life might be spared; for the traitor was most un- mercifully pelted with stones by the common people and the children, and ignominiously reproached for his treachery, being called a Judas, rogue, miscreant and arch - heretic. To his great disgrace ajid re- proach they sang of him the following verses, which had been composed by Jacques : " He said : I had to find you — Now from my oath I'm free; Submit and let us bind you; To prison go with me." 588 MARTYRS MIRROR. And also : "And is it right your dealing, Before the Lord and men ? The time is surely coming When you will doubtless ken," etc. God the Lord had also punished him with severe leprosy, with which he was likewise most ignomin- iously taunted. Whenever they had sang a stanza of said hymn, they would derisively exclaim : ' ' You leprous Judas and treacherous rogue, do you ken it now?" The stones increased the longer the more, so that the boatman who was to convey him away, saw his own life imperiled, and cried out that he had to convey him off by order of the lord. Thus he was driven from Leeuwarden with great disgrace and ignominy, and had to roam about from place to place, an object of scorn and contempt, until he was finally consumed by leprosy, and, like Antioch and Herod, died a terrible and premature death, an ex- ample to all his followers. 2 Mace. 9:9; Acts 12:23. The reports among the common people concerning this matter, are of a still much more horrible nature, than the account we have given here. CONFESSION OF A WOMAN CALLED CLAESKEN, WHO LAID DOWN HER LIFE FOR THE TESTIMONY OF JESUS, A. D- 1559. Questions and answers between the commissary and \ Claesken. The commissary first interrogated me concerning j my name, the place I was from, my age, and other like things. He then asked me: "Are you bap- j tized?" Claesken. "Yes." Com. " Who baptized j you?" C7. "Jelis of Aix-la-Chapelle." Com. "The j deceiver; he himself has renounced his belief. How 1 did he do when he baptized you?" CI. "He bap- ' tized me in the name of the Father, the Son, and the Holy Ghost." Com. "Where did you receive baptism?" CI. "AtWorkum, in the field." Com. \ "Were there others present?" CI. "Yes." Com. " Who were they ? " CI. "I have forgotten." Com. \ "What brought you there?" CI. "I have for- gotten." I could truthfully give this answer both times. Com. "Are your children not baptized?" CI. j ' ' My youngest two are not. ' ' Com. ' ' Why did you ! not have your children baptized ? " CI. " Because ] I was satisfied with them as the Lord had given them to-me.^' Com. "Why were you so satisfied 1 with Abraham and Sicke, and not with Douwe; you had Douwe baptized ? " CI. "I did not know it then." Com. "What did you not know then?" CI. "What I know now." Com. "What do you know now?" CI. "What the Lord has given me to know." Com. "What has the Lord given you to know? " CI. "That I cannot find it in the Script- ures, that this ought to be. ' ' Com. ' ' ' How long have you not been to church?" CI. "Not for nine or ten years," These are the questions which he put to me; but he used far more words, and when I did not readily answer him, he said that I had a dumb devil in me, that the devil transformed himself into an angel of light in us, and that we were all heretics. He then read to me the articles I had confessed, and said it should come before the lords, and that if I desired it, he would write it differently. I replied: "You need not change anything. ' ' Questions and answers between the inquisitor and Claesken. Inquisitor. "Why did you have yourself bap- tized?" Claesken. " The Scriptures speak of a new life. John first calls to repentance, Christ himself also, and afterwards the apostles; they taught the people to repent and reform, and then to be bap- tized. Thus did I repent and reform, and was bap- tized." Against this he did not say much. Inq. ' ' Why did you not have your children baptized ? ' ' CI. "I cannot find in the Scriptures that this ought to be." Inq. "David says: 'I was shapen in in- iquity, and in sin did my mother conceive me.' Ps. 51 : 5. Since children are born with original sin, they must be baptized, if they are to be saved." CI. '.' If a man can be saved by an external sign, then Christ has died in vain." Inq. "It is written, John 3 : 5, that we must be born again, of water and of the Spirit; hence, children must be baptized." CI. "Christ does not say this to children, but to the adult; therefore did I become regenerated. We know that the children are in the hands of the Lord. The Lord said: 'Suffer little children to come unto me; for of such is the kingdom of heaven." Mat- thew 19: 14. Inq. "The household of Stephanas was baptized, which probably also included children." 1 Cor. 1 : 16. CI. "We do not depend on proba- bilities; we have the certain assurance." He did not say much against this either. Inq. "What do you think of the holv church?" CI. "I think much of it." Inq. "Why then do you not go to church?" CI. "I think nothing of your church-going.' ' Inq. " Do you believe that God is Almighty ? " CI. " Yes, I believe this. ' ' Inq. ' ' Do you then also believe that Christ consecrates himself, and is present in the bread? Paul says: 'The bread which we break, is it not the communion of the body of Christ? And the cup which we bless, is it not the communion of the blood of Christ?"' 1 Cor. 10:16. CI. "I well know what Paul says, and believe it, too." Inq. "Christ said: 'Take, eat; this is my body;' and Paul likewise." Matt. 26:26; 1 Cor. 11:24. CI. "I well know what Christ and Paul say, and thus I be- lieve." Inq. "Do you believe that Christ conse- crates himself, and is present in the bread ? " CI. "Christ sitteth at the right hand of his Father; he does not come under men's teeth." Inq. "If you continue in this belief, you will have to go into the abyss of hell forever. It is what all heretics say. Jelis of Aix-la-Chapelle has deceived you; he him- self has renounced his belief, because he saw that he had erred." CI. "I do not depend on Jelis, or any other man, but only on Christ; he is our foun- dation, upon whom we have built ourselves, even MARTYRS MIRROR, 580 as Christ teaches us in his Gospel: Whosoever hear- eth my words, and doeth them, I will liken him unto a wise man, who built his house upon a rock; and though storms come, and beat against the house, yet it will not fall. Matt. 7 : 24. These now are the storms that beat against our house ; but Christ is our stronghold, and he will preserve us." Inq. "You do not understand it; there are many other writings, of which you know nothing." CI. "We need no other writings than the holy Gospel, which Christ himself, with his blessed mouth, has spoken to us, and sealed with his blood; if we can observe that, we shall be saved. ' ' Inq. ' ' You should suffer yourself to be instructed ; the holy fathers instituted churching* fifteen hundred years ago." CI. "The holy fathers did not have this holiness; these are human commandments and institutions. Neither did the apostles practice this holiness ; I never read it." Inq. "Are you wiser than the holy church ? " CI. " I do not wish to do anything against the holy church ; I have yielded myself to the obedi- ence of the holy church." Inq. "You should think: Do I know better than the holy fathers fifteen hun- dred years ago? You should think that you are simple." CI. "Though I am simple before men, I am not simple in the knowledge of the Lord. Do you not know that the Lord thanked his Father, that he had hid these things from the wise and prudent, and had revealed them to the simple and unto babes?" Matt. 11 : 25. At one time there were also two monks with him, who were to instruct me. They had but little to say, only that we were people of corrupt minds, reprobate concerning the faith, ever learning, and never able to come to the knowledge of the truth. 1 Tim. 6:5; 2 Tim. 3:7, 8. I replied: "When the day of the Lord will come, you will find it to be otherwise; take heed lest you then be of those who will say: 'These are they whom we had in derision; behold, how they are now numbered^ among the children of God, and their lot is among the saints.' Wis. 5:3, 5. Then they said: "Behold, she judges us." I replied: "I do not judge you; but I tell you to take heed unto yourselves. Now our life is ac- counted madness, and our end to be without honor; but when the day of the Lord comes, it will be found quite different. ' ' The sum of the matter was, that I had a devil, and was deceived. I said: "Is Christ then a deceiver?" He replied: "No; Christ is no deceiver." I said: "Then I am not deceived; I neither seek nor desire anything else than to fear the Lord with all my heart, and (knowingly) not to transgress one tittle of his commandments." After he had talked to me still further, he said: " I can tell you nothing else; you may consider the matter." I replied: "I need not consider it other- wise; I know full well that I hold the truth." When I came before him again, he said: "Claes- ken, to .what conclusion have you come?" CI. "I have concluded to adhere to that to which the Lord has called me." Matt. 20: 1. Inq. "The devil has called you, who transforms himself into an angel of light in you people." Den Kerck-gatig-. When he examined me the sixth time, he asked me: "When Christ held his supper with his apos- tles, did u he not give them his flesh to eat, and his blood to drink." CI. "He gave them bread and wine, and he gave them his body for redemption." Inq. " Christ certainly clearly says : 'Take, eat; this is my flesh;' you certainly cannot contradict this." CI. ' ' Paul says : ' I have received of the Lord that which also I delivered unto you, That the Lord Jesus, the same night in which he was betrayed, took bread : and when he had given thanks, he brake it, and gave it to his apostles, and said, Take, eat; this is my body, which is broken for you; this do in remembrance of me. After the same manner also he took the cup, when he had supped, saying, This cup is the new testament in my blood: this do ye, as oft as ye drink it, in remembrance of me. For as often as ye eat this bread, and drink this cup, ye do shew the Lord's death till he come.' 1 Cor. 1 1 : 23 — 26. Thus Christ left us his supper, that we should remember his death bv it, that he gave his body and shed his blood for us. This supper I want to hold with flie people of God, and no other." He held to his twaddle: that we must eat Christ's flesh, and drink his blood, since this were clearly implied by the words of Christ and of Paul. CI. "Since the words are so plain, I can well understand them; but it is as Paul says: that those who do not turn to the Lord, have a vail before their hearts ; but those who turn to the Lord, from their hearts the vail is taken away. 2 Cor. 3: 14 — 16. We have turned to the Lord; nothing is hid to us." Inq. "In the 6th chapter of John (verse 53) Christ also clearly says that we must eat his flesh, and drink his blood." CI. "It is also written there: 'Then the Jews murmured, and said: How can this man give us his flesh to eat? Then Christ said: Except ye eat the flesh of the Son of man, ye have no life in you.' Again, he says: 'Whoso eateth my flesh, and drinketh my blood, hath eternal life.' He also said: 'Flesh and blood profit nothing: the words that I speak unto you, they are spirit, and they are life. ' Those who believe in God, and walk in all righteousness, they are temples of God, in whom God will dwell and walk, as Paul testifies." 2 Cor. 6 : 16. When he examined me the seventh time, he said: "Do you not believe that the apostles ate the flesh of Christ?" CI. "Christ took the bread, gave thanks, brake it, and gave it to his disciples, and his body he gave for their redemption." Inq. "Do you not believe otherwise ? " CI. " I do not believe otherwise than Christ has spoken." Inq. "Then I declare unto you, that I am clear of your blood; your blood be upon your own head." CI. "I am well satisfied with this." Inq. "Herewith I commit you to the lord. ' ' He afterwards examined me once more, and asked me: "Do you not yet believe that the apos- tles ate the flesh of Christ? " CI. " I have told you." Inq. "Tell it now." CI. "I will not tell it again." Inq. "Do you still persist in your views respecting baptism?" CI. l "' You certainly well know that the penitent ought to be baptized." Inq. "This is true 590 MARTYRS MIRROR. enough, if for instance a Jew comes, who is not baptized yet. Are you still of the same opinion in regard to infant baptism ? " CI. " Yes. ' ' lnq. ' ' Do you not believe otherwise?" CI. "I do not be- lieve otherwise than Christ has commanded. ' ' lnq. "Then I declare unto you, that you will be tor- mented forever in the abyss of hell." CI. "How dare you judge me so awfully, seeing judgment be- longs to the Lord alone ? Acts 17:31. I am not terrified by this; I know better, when the day of the Lord comes, it will be found different." I then asked him: "What does my husband say?" lnq. "Your husband also still persists in his views ; may the Lord enlighten you, " CI. "We are already enlightened, the Lord be praised." Concerning my baptism he did not say much, nor about infant baptism ; but the whole of his talk was that we must eat the flesh of Christ, and drink his blood, and that this had been instituted fifteen hun- dred years ago, and that I was simple and had hardly once read the Testament through. I said: "Do you think that we run on uncertainties? we are not ig- norant of the contents of the New Testament. We forsake our dear children, whom I would not for- sake for the whole world, and we stake upon it all that we have — should we run on uncertainties yet? we seek nothing but our salvation; you certainly cannot prove to us by the Scriptures, that we prac- tice and believe one tittle against the word of the Lord." But he only said that we had all from the devil, and that we were possessed of the devil of pride. I said: "We know that the proud are cast down from their seats," Luke 1:52. He talked so long, that he sometimes already fancied that I would heed him; hence I had to speak now and then, be- cause I did not want him to think this; I could not bear to hear him speak so awfully against the truth. A letter by Claesken to her friends according to the flesh, and also according to the spirit, written in prison, the 14th of March, A. D. 1559, at which time, or thereabouts, she, her dear hus- band, and her brother Jacqiies, were put to death for the testimony of fesus. The Lord, through his great grace and mercy, grant that all those who hunger and thirst after righteousness may be filled. My dearly beloved friends, N., my heartfelt prayer and request of you is once more, that you will pe- ruse and search the holy Scriptures, and learn to fear the Lord from the heart; for "the fear of the Lord is the beginning of wisdom." Prov. 9:10. Wisdom crieth without; she uttereth her voice in the streets; she crieth in the chief place of concourse, in the openings of the gates: in the city she uttereth her words, saying, How long, ye simple ones, will ye love simplicity? and the scorners delight in their scorning, and fools hate knowledge? Turn you at my reproof: behold, I will pour out my spirit unto you, I will make known my words unto you. Be- cause I have called, and ye refused: I have stretched out my hand, and no man regarded; but ye have set at nought all my counsel and would none of my reproof: I also will laugh at your calamity; I will mock when your fear cometh; when your fear com- eth as desolation, and your destruction cometh as a whirlwind; when distress and anguish cometh upon you. Then shall they call upon me, but I will not answer; they shall seek me early, but they shall not find me: for that they hated knowledge, and did not choose the fear of the Lord: they would none of my counsel: they despised all my reproof. Therefore shall they eat of the fruit of their own way and be filled with their, own devices but whoso hearkeneth unto me shall dwell safely, and shall be quiet from fear of evil." Prov. 1 : 20 — 31, 33; Isaiah 65:12; Ps. 2:4; Job 27:6. Behold, my dear friends, lay this to heart, that the Lord will not hear those who do not fear him now (John 9:31); and how precious the fear of the Lord is to him that will choose it; for nothing is to be compared to her. The fear of the Lord is honor, and glory, and gladness, and a crown of rejoicing. The fear of the Lord maketh a merry heart, and giveth joy, and gladness and a long life. Whoso feareth the Lord, it shall go well with him at the last, and he shall find favor in the day of his death. The love of God is honorable. Those to whom wis- dom showeth her face, love her through seeing her, and in the knowledge of her benefits . The fear of God is the beginning of wisdom ; and the fear of the Lord is true religion. The knowledge of religion shall keep the heart, and justify it; it shall give joy and gladness. The godfearing shall prosper in the day of life, and at his end he shall be blessed. To fear the Lord is fullness of wisdom. The fear of God is a crown of wisdom, making peace and perfect health to flourish. The root of wisdom is to fear the Lord: but unto the sinner wisdom is a curse. The fear of the Lord driveth out sin; for he that is with- out fear cannot be justified. Sir. 1 : 1 1. Be not faith- less; for into a malicious soul wisdom shall not enter, nor dwell in the body that is subject unto sin. John 20:27; Wis. 1:4. My beloved friends, lay it to heart, how great a difference there is between those who fear the Lord, and them that do not fear him. Mai. 3:18. Search well the Scriptures, that you will not be like the cities concerning which Christ says in the gospel, that because they did not lay to heart his mighty works, which were done in their presence, it should be more tolerable for those of Sodom and Gomor- rah at the day of judgment, than for them. Matthew 1 1 : 20. Therefore dear friends, the Lord does yet even now show such mighty works through us be- fore your eyes; let it strengthen you, as Paul says that many of the brethren waxed confident in the Lord by his bonds, and were much more bold to speak the word without fear. Philip. 1:14. My dear friends, consider well, when the Lerd did his mighty works, he did not do them for the sake of a single individual, as we read in John, when he raised Lazarus from the dead (John 11:42), but that the people should see his mighty deeds, and believe in him, though only some believed in him, and some were offended at him, and said: Could not this man, which opened the eyes of the blind, have caused that even this man should not have died ? Thus it is MARTYRS MIRROR.' 591 also at the present day with those who do not be- lieve; for though they well see how strong and mighty the Lord is with us, yet they are offended at it, and say that we do this from stubbornness. And when we say that the righteous must suffer perse- cution, they say that we are persecuted for anabap- tism. Thus it is to them a cause of offense; but those who believe God well know that we must suffer for righteousness sake; these, I hope, it will strengthen, and to us, be a trial unto our eternal salvation, through the grace of God. i Pet. 2:6, 8; Matthew 5:10. My dear friends, lay to heart how great glory is promised to those who fear the Lord with the whole heart, and what great anguish shall come upon every soul of man that has not obeyed the gospel; these shall be punished with everlasting destruction from the presence of the Lord. 2 Thessalonians 1 : 8, 9. Therefore become obedient to the truth, and be transformed in your mind, that you may prove what is that acceptable and perfect will of God. 1 Pet. 1:22; Rom. 12:2. Meditate day and night in the law of the Lord, and do not suffer yourselves to be prevented from praying without ceasing, as the Scriptures teach us in many places; He that asketh receiveth: to him that knocketh it shall be opened. Ps. 1:2; 1 Thess. 5:17; Matt. 7:8 Hence, my dear friends, have your hearts transformed, and the Lord will give you even before you ask him; for blessed are those who are of a good will. Luke 2 : 14. ' Blessed are they which do hunger and thirst after righteousness: for they shall be filled." Matt. 5:6. Therefore desire with a sorrowful heart for the Lord, and say: Shew me thy ways, O Lord; teach me thy paths. Lead me in thy truth, and teach me: for thou art the God of my salvation ; on thee do I wait all the day. Remember, O Lord, thy tender mercies and thy lovingkindnesses; for they have been ever of old. Remember not the sins of my youth, nor my transgressions : according to thy mercy remember thou me for thy goodness' sake. Good and upright is the Lord : therefore will he teach sinners in the way. The meek will he guide in judgment: and the meek will he teach his way. Ps. 25:4 — 9. Therefore, my dear friends, repent sincerely, and confess your sins before the Lord with all your heart; the Lord is found of them that are of a broken heart and a contrite spirit. Is. 66 : 2. Humble yourselves therefore under the mighty hand of God; that you may be exalted in eternity. 1 Pet. 5:6. Herewith I commend you to the Lord; may he guide you into all truth. My dearly beloved friends, lay it to heart, for it is done out of sincere, ardent love, which I have for your souls, because I am certain and assured, that there is no other way by which we can be saved ; hence I warn you out of a pure heart, and it will never be found otherwise. Therefore, though some have much to talk or say, they do this because they , do not want to take upon them the cross of Christ, j and be persecuted for it, as Paul says (Gal. 6 : 12) ; but [let us] take for an example, that we are to fol- low Christ's steps, and that all the Scriptures con- strain us, to submit ourselves to and prepare for suffering, even as also Paul says: " If we suffer with him, we shall also rejoice with him; and as the suf- ferings of Christ abound in us, so our consolation also aboundeth by Christ; and we also read that all the holy men of God were tried by many tribula- tions and sufferings (Judith 8:25), and how that they would joyfully receive sufferings ; yea, that they greatly rejoiced that they were counted worthy to suffer for the name of God; but those who do not truly love the Lord want to be exempt from suffering, and love this temporal life more than their Lord and God, although Christ says: Whosoever shall seek to save his life shall lose it; but whoso- ever shall lose his life for my sake and the gospel's, the same shall save it forever. Mark 8:35. Not that we must all die for the word of the Lord; but the mind must be in such a state, that we would rather die, than once knowingly and willingly trans- gress one of the Lord's commandments ; hence Christ says: "He that loveth aught more than me is not worthy of me. " Matt. 10:37. Therefore, my dearest friends, whom I love with all my heart, do not regard what men say, but look only to Christ Jesus, how he went before us in trib- ulation and suffering. Love the Lord your God with all your heart, and with all your power and strength; yea, though the whole world should rise up against and assail you, no one can harm you, if you have God for your Father, and if you have true love to God and his saints; for love can do all things (1 Cor. 13:7); but where there is no true love, there will soon be confusion, when persecu- tion and distress come (Matt. 13:21); but for him that commits himself to the Lord, and is possessed of love, nothing is difficult; had I not experienced this myself, it were impossible for me to know that it is so easy. Hence Christ says: " My yoke is easy, and my burden is light. ' ' Matt. 1 1 : 30. Yes, dear friends, thus I am still minded, and I so love my Lord and God, that if I could save my life by a thought, and would know that it did not please the Lord, I would rather die than think such thought. Not that I am boasting; the Lord well knows how vile I have shown myself before him ; but it is through the great grace and mercy and love shown us that we are elected to his heavenly kingdom. Eph. 2 : 7. Now only do I feel within me the inex- pressible grace and mercy of God, and his love, and how we therefore ought to love him in return (1 John 4: 19); yea, this grace and love are so great before my eyes, that my sorrow is turned into joy. I must further relate to you something of the sor- row which I had before I was apprehended. Now I remember the words of the apostle, that I have had godly sorrow, and that godly sorrow worketh re- pentance to salvation. 2 Cor. 7 : 10. Yea, I had such sorrow at times, that I did not know whither to turn, and sometimes cried to the Lord with a loud voice, saying: "O Lord, crush my old heart, and give me a new heart and mind, that I may be found upright before thine eyes." Ezek. 36: 26. I said to my dear husband: When I apply the rule of the Scriptures to my life, it seems to me as though I must perish. Well may I say with David: "Mine iniquities are gone over mine head: as a heavy bur- den they are too heavy for me." Ps. 38:4. I said: 592 MARTYRS MIRROR. "My dear husband, pray the Lord for me; I am so harassed — the more I direct my thoughts to the Lord, the more the tempter assails me with other thoughts." i Pet. 5:8. Thus I cried to the Lord, and said: "O Lord, thou surely knowest that I de- sire nothing but to fear thee." My husband would comfort me sometimes; it seemed to him that I did nothing but what could stand in the sight of the Lord. I said: "I have not my first love (Rev. 2:4); therefore I grieve, so that I cannot sleep. There is no hope to die unto sin, I apprehend to live a long time yet; though I strive never so much to reform, yet I remain as vile as ever : " O wretched man that I am, whither shall I go?" Rom. 7:24. I should have written more to you, but the mes- senger came and informed me that we were to go [die]. My dearly beloved friends, such was the joyful sentence my husband, and I, and our brother heard: we showed each other such love, and had such a glad heart. I thanked the Lord so greatly, that the lords all heard it. They bade me keep silence, but I spoke fearlessly. When we had heard our sentence, all three of us spoke, and said that they had condemned righteous blood, and other words. My dear husband spoke so friendly, and said so often, with a glad countenance, that all the people beheld it: "Yes, we thank the Lord !" Herewith I commend you to the Lord. Hasten to come to us, and that we may live with each other in eternity. Another letter or confession of Claesken. When we were before the full council, we were addressed by the Procurator General of the council, who presented to the lords a general statement of what we had confessed before the commissary, and made a long speech, how long we had not been to church, that we had not had our children baptized, and that we were Anabaptists, aad said that accord- ing to the decree we had forfeited our lives, and that our property had lapsed into the hands of the King. Thus he accused us before the lords, and harangued us upon life and property, and when he had related how and where we had received our baptism, he asked us whether we would adhere to our baptism. We boldly and fearlessly said with a glad heart, that we had received one baptism ac- cording to the command of the Lord. Our brother Jacques said that if the contrary could be proven to him with the word of the Lord, he did not want to act contrary to his word. My husband said that he would adhere to his baptism. And I said, as our brother had said, that we had received one baptism according to the word of the Lord. Every time he said: "Just as you think." He then asked us, whether we did not wish an advocate. Our brother said: "The Lord is our Advocate." 1 John 2:1. With this we went away. We went from the council glad and joyful, though it was to cost our lives. Acts 5:41. Since that time, my husband and our brother ap- peared once before the pastor of the Old Court, and on Sunday in Lent all three of us were before the steward, our brother first; he had a long conversa- tion with him; and proved it to him with the Script- ures, so that he could not say a word against it, ex- cept that it was from the devil, since there were many in hell, and that ours were the worst; there- upon my husband was brought before him, and then I. When I appeared before him, he began to speak of infant baptism, of my baptism, the necessity of eating the flesh of Christ, and many other things. I said: "You need not bring these matters up; it is not given me to dispute with you. I tell you flatly, I will adhere to that wherein the Lord has called me.'' He replied that the devil had called me. I said: "Is it the nature of the devil now, to desist from evil', and do good? It is with us as the prophet says: He that departeth from evil maketh himself a prey. Is. 59:15. Thus it has gone with us; from the first day that we forsook our vain, wicked life, we were hated of every one, as Christ says : ' Ye shall be hated of all men for my name's sake. ' ' ' Matt. 10:22. He says: Be not afraid of them that kill the body, and after that have no more that they can do; but fear him which hath power to cast soul and body into hell. Luke 12:4, 5; Is. 51:7. Yes, him alone we fear. He insisted that I should express myself with regard to infant baptism, and the eating of the flesh of Christ. I said : " It is not worth while for me to answer your questions; they are so useless. I have told it to you enough; I shall tell you no more; we have had enough of it." I said: "Wake up, and give heed; you certainly see that it is not in human power what the Lord enables us to do, that we can leave our dear children, yea, joyfully resign our lives, for the honor of God. " I said: "Take heed what you do, we are God's holy people, his chosen. Though all your learned men in the whole world should agree, they cannot prove to us with the word of the Lord, that we believe or act contrary to the Word. ' ' He said that we at least did not believe that the apostles ate the flesh of Christ, and drank his blood, and Christ says: "Take, eat, this is my body." I said: "Christ took the bread, gave thanks, brake it, and gave it to his apostles. When he took the bread, brake it, and gave it to them, the bread was certainly no flesh; he surely did not give them his living body to eat, when he stood alive among them ; but he gave his body for redemp- tion, not for them alone, but for all who should be- lieve in him ." However, he was not to be convinced, but held to his old tune. Our brother had proved everything to him so clearly with the Scriptures, that he could not say a single word against it. Our brother spoke very loud in order that those who stood without the chancery should hear how clearly he proved it to him. I also spoke as loud as I could, with a glad heart; what- ever the Lord gave me to utter I spoke fearlessly; to relate all of which would take too long. He con- stantly reiterated that we had the devil in us, that the devil transformed himself into an angel of light in us, that we were possessed of the devil of pride, and that we must forever go into the abyss of hell. Thus he did every time we were before him. I said: "As lightly as you consign us to the abyss of hell, so highly are we exalted with the Lord." As regards infant baptism he knew nothing to say, except Christ says: You must be born again of MARTYRS MIRROR. 593 water and of the Spirit. John 3:5. I said : "Chil- dren cannot understand the new birth ; Christ said this to the adult; hence we have put off our old life, and put on a new life. We well know that our children are saved before the Lord." He then cited David, how he was born in sin. Ps. 51:7. Our brother had explained it to him clearly, yet he re- mained as ignorant as ever. When we had ended our conversation, I asked him what my husband said. He replied: "Your husband also persists in .his views." I said: "What will you do with my poor husband, who cannot read a word?" He re- plied: "Your damnation will be greater than that of your husband; because you can read, and have se- duced him." With this I left him. Afterwards Claesken, her husband, and brother Jacques were drowned, for the testimony of the truth, at Leeuwar- den, in Friesland, in March 1559. JELIS DE GROOT, AND MAHIEU VAN HALEWIJN, A. D. 1559. At Kortrijck, in Flanders, there were two god- fearing and simple brethren, one named Jelis de Groot, the other Mahieu van Halewijn, who would much rather suffer affliction with the people of God, than enjoy every vain pleasure with the wicked world; which affliction they also could not escape; for in the year 1559 they were apprehended, and immediately examined concerning their faith, which they freely confessed, -and adhered to unto the end, notwithstanding the threats made against, and the torments inflicted upon, them on this account, so that they were finally sentenced to death for their steadfastness, and, as valiant heroes of God, pub- licly, in the sight of many, passed through temporal death, to await, with their fellow-brethren, gone before, under the altar, the day of their avenging. Rev. 6:9. KAREL VAN TIEGEM, A. D. 1559. About the same time there was also apprehended at Kortrijck, for the love of God, and living accord- ing to his word, a brother named Karel van Tiegem, who was not ashamed freely to confess Christ his Lord before men, and to make a good confession of his faith, in which he also persevered unto the end; but _however greatly he was tormented, he would not implicate others; hence the rulers of this world seizing occasion against him, as Pilate, instigated by the priests to remain Ceasar's friend, did against Christ, condemned him to death, and caused him to be burnt with fire; wherefore they must expect the sentence of eternal fire, which shall have no power over him. WOLFGANG MAIR, AND WOLFGANG HUEBER, IN THE YEAR 1559. In this year 1559, two brethren, named Wolfgang Mair and Wolfgang Hueber, were apprehended 38 for the faith, in the district of Lutzenburg, and taken to Titmain, whence they were brought to Saltzburg, in both of which places they had to suffer and experience great torment and tyranny. Wolfgang Mair was twice brought to the rack, stripped each time, and severely tortured; but he could not be in- duced to say aught that was contrary to his faith. The secretary said : ' ' You must tell who took you into his house or lodged you ; or you will have to die upon the rack." He replied : '' If I die, I die; I will nevertheless not say aught against my con- science, nor betray those that have done me good." Then they left off torturing, and priests came to them with manifold allurements, and labored long and much with them; they also sought to turn them with many threats and entreaties, and denied all hope to them, with many blasphemies, all of which they earnestly contradicted, defending the truth with great zeal, since the Lord gave them such strength, that they had already surrendered their lives for the truth. After this there was much consultation concerning them, especially among the priests ; once it was re- solved to imprison them for life; but God brought to nought this purpose. Afterwards they were much tempted yet by one and the other, of those who wanted to make them renounce their faith; but it was in vain, they put them all to shame with the Word of God, and freely declared to them, that their faith was the way of divine truth in Jesus Christ, to which they would steadfastly adhere by the help of God, no matter what anybody should say or undertake against it. Thereupon they were taken back from Saltzburg to Titmain, to be sen- tenced to death. When their sentence was read they vigorously contradicted it, saying that it was not true, and that their faith was profitable unto all things, and that it was neither heresy nor decep- tion. When they were led out of the city, some women wept for compassion, that they were thus to be put to death on account of the faith ; but they said : " You need not weep on our account; but weep for yourselves, and for your sins." They also sang for joy that their end and redemption were so near at hand. When they were at the place of execution, brother Wolfgang Mair cried to the people: "To- day I will offer unto my God a true burnt sacrifice, pay my vows, and testify with my blood to the di- vine truth." Thus they were executed with the sword, and then burnt with fire, cheerfully, valiantly and boldly resigning their temporal life, to inherit eternal life. Some who were the principal cause of their imprisonment and death were signally smitten by the judgment of God, so that some of them died soon after, while others did not meet with a natural death, but were so touched by God, that it was easy to see that they were visited by the wrath of God. JAN JANS BRANT, A. D. 1 559. In the year 1559, on the 9th of November, it hap- pened that a brother by the name of Jan Jans Brant, 594 MARTYRS MIRROR. was apprehended for following Christ and the gos- pel, at Geervliet, in South Holland. When he was examined by the learned, he steadfastly adhered to his faith, and confessed it freely, saying further: " This is the true way to eternal life, which is found by so few, and walked by a still smaller number; for it is too narrow for them, and would cause their flesh too much pain." On account of these and like words, they became embittered against him more than against any malefactor, so that they would have made away with him in a fortnight, had not his life, through the intercession of certain persons, been spared a little longer, so that in all, he lay in prison one month. Afterwards they sentenced him to be drowned in a sack, for which he was well prepared. The executioner tied him into a sack, and cast them from the high Hofbrugh.* The sack bursting open, the executioner struck him with a stick on his body, so that he called from the water: "O how you murder me !" Many were moved to pity, that he had to die so miserably. Thus he offered up his sacrifice, and rests now from his la- bor, and is awaiting the glorious Sabbath spoken of in Isaiah, yea, the rest with Christ in Paradise. Philip. 2:17; Rev. 14; 13; Luke 23542. TRIJNKEN KEUTS, A. D. 1 559. Trijnken Keuts was a widow who lived in the city of Maestricht. Having come to the knowledge of the divine truth through the holy gospel, she in her simplicity laid the matter to heart, and continued day and night in earnest prayer, until the Lord further enlightened her with the clear, shining light of his divine grace, and endowed her with power of faith, so that she, believing and penitent, had her- self baptized, upon the true faith, in the name of Jesus Christ, a member of the body and church of Jesus Christ; and as she lived according to her faith and no longer resorted to the papal idolatries, but abstained from every abomination, and entered upon a new life, the venomous beast could not endure this, and she was therefore accused and reported as a heretic to the authorities of said city. Thereupon the burgomasters cited her to appear in the Landts- kroon (the house in which the burgomasters and the council hold their court). When she received this summons, through a servant of the burgomas- ters, she went to the Landtskroon. Arriving there, she was asked and examined by the burgomasters, in regard to what had been reported to them, as to whether it was so with her; and when she frankly answered them, and confessed the truth, they im- prisoned her there. Having been confined for a time, in the meanwhile undergoing many importuni- ties and conflicts, she was finally caused to be rigor- ously examined by the priests (one of whom was a Dominican monk), before whom she freely confessed her faith. When asked whether she was rebaptized, she replied: "' I was baptized upon my faith accord- ing to the doctrine of Christ;" in regard to which they had yet many more words together; but she adhered to the truth. The priests also questioned her concerning the sacrament, whether she did not believe that when the priest had pronounced five words over the bread, Christ was present in it, es- sentially with flesh and blood, just as he had hung on the cross. Trijne said that she believed that Christ had ascended to heaven, and was sitting on the right hand of God, his heavenly Father. And she asked, saying: " How should he come into the bread?" When she thus steadfastly adhered to the truth, these priests condemned her to be burnt to ashes here, and to burn forever in hell. Trijne said: ' ' When you, in a few days, will follow me before the judgment seat of God, you will find it to be oth- erwise." Upon this judgment, Trijne was delivered to the Bailift and the Judges, by whom she was sentenced, that she should be led forth, according to the imperial mandate, and be burnt to ashes; which Trijne gratefully received, willingly submit- ting to it. She was therefore, with her mouth gagged, led to the Vrijthof, where she put off her tabernacle, and was burnt to ashes, having commended her soul into the hands of God. 1 Pet. 1:14. This oc- curred in the year 1559, on Palm-eve, in Lent. It was currently reported as true, that one of the aforementioned priests, namely, the Dominican monk, three days after Trijnken was offered up and burnt, was unexpectedly (he not] having been known to be sick), and secretly found dead in his cell, and that he was being eaten up by lice; but what part God had in this matter, this we leave to his righteous judgment, who will give to every one his merited reward. FRANSKEN VROEVROUWE, NAENTGEN LEERVER- KOOPSTER AND PLEUNTGEN VAN DER GOES, A. D. 1559. There were also at Antwerp three sisters, namely, Fransken Vroevrouwe, Naentgen Leerverkoopster, and Pleuntgen van der Goes, who were kindled with the love of God, and, as lambs and sheep of Christ, heard and followed the voice of their Shep- herd, so that, having been apprehended on this ac- count in the year 1559, they steadfastly adhered to the truth amidst all solicitations, tortures and suffer- ings; hence all of them finally died for the name of Christ, being drowned in a vat, in the prison. But those who condemned them to death, must therefore expect from the Lord the severe judg- ment that shall come upon them on this account. Matt. 7:2. Name of a bridge. BETGEN, NEELKEN, AND MARIKEN FRANSS, IN THE YEAR 1559. In this year also three other sisters, namely, Bet- gen, Neelken, and Mariken Franss, were appre- hended at Antwerp, for living according to their faith in God, and as they, with a firm confidence, as those that were born of God, steadfastly contended for the accepted truth, they were finally sentenced MARTYRS MIRROR. 595 to death and drowned. Thus they had to press their way through the strait gate, this temporal death, in order to enter in, and inherit, together with all the valiant witnesses of God, his eternal and imperishable kingdom. ADRIAEN PAN AND HIS WIFE, A. D. ■559- In the year 1559, also Adriaen Pan, the faithful friend of Christ, and his wife,' were in the claws of the wolves, at Antwerp, in Brabant, where they, through the grace of God, endured severe imprison- ment and cruel examinations; but through true faith and living hope they were so firmly united to their Captain, Christ Jesus, that they could by no means be brought to apostatize. Hence they were con- demned to death by the rulers of darkness, who knew not the light of truth ; and thus Adriaen Pan was most miserably put to death with the sword, his wife, who was pregnant, bearing it all for Christ's sake, however much it pained her. After she had given birth to her child, she was drowned, suffering it with great steadfastness. And thus they entered into eternal rest with the Lord. A letter by Adriaen Pan, written in prison, in the year 1559. Grace and peace from God our heavenly Father, through the merits of Jesus Christ his beloved Son, with the true illumination of the Holy Ghost, we wish all lovers of the eternal truth. Amen.' My dearly beloved and longed-for brethren, whom we love from the bottom of our hearts, and bear in our hearts, as those with whom we are one soul and one body, though we are now apparently deprived of you, you are nevertheless the more in our hearts, and we entreat you, that no one will faint at our tribulations to which we are now subjected; for we hope that you will be rejoiced to hear it, since we know for certain, that it is for the truth. 2 John 1:1; Acts 4:32; Eph. 3:13; 1 Thess. 3:3. Peter says: Let none of you suffer as an evil-doer, or as a thief; but if you suffer as a Christian, happy are you; for the glory and Spirit of God rest upon you; but on their part he is evil spoken of. Paul says that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us; yea, that eye hath not seen, neither have entered into the heart of man, the things which God hath prepared for them that love him. As the sufferings of Christ abound in us, so our consolation also aboundeth by Christ. My dear brethren, how should we not be of good courage, when we hear such comforting words ! My dear friends, the more tribulation there is to try us, the more we are comforted. This we experienced at the start, when we were apprehended, when they as- sailed the house, as though they meant to destroy it with all that was in it. Then was my heart strength- ened, as though I was a different person. True, my wife was somewhat distressed before they laid hands on us; but when she saw that it had to be, fear left her, as a garment put off, and she began to sing: ' ' Dus weest bedacht, ende op hem wacht; Want hy sal komen als een die/ in der nacht. ' ' * For we had not expected them yet, and had packed our things, intending to depart soon; but the Lord ordered it otherwise, praised be he forever. As they were busily engaged in plundering, I would fain have sung: Noyt meerder vreught in my en was, dan nu is in descn tij'den. J f But I restrained myself from singing, because I thought that many more trials were awaiting me yet; but the Lord be praised, who does not suffer us to be ashamed. Ps. 25 : 3. They began to upbraid us much concerning Mun- ster and Amsterdam; but I told them that I was innocent in the matter, and that it was for the truth that we suffered. I also said: "I am not yet thirty- three years old ; how then could I have been there ?-' ' Some railed, others lamented: but I said: "Weep not for us, but weep for yourselves, and for your children." Methinks, we could well have said with David : ' ' Though I were compassed about by ten thousands of people, who should come upon me, I should not fear them; yea, they have compassed me about; they compass me about like bees, but in the name of the Lord I will destroy them." Psalm 3:6; 118:12. My dear brethren, we do not say this, to boast, but for joy, and to thank God for the great power and strength which he grants us; and for the joy of all lovers for the truth, who may hear this. Pray for us that we may continue steadfast unto the end. We beg you to receive our few lines in good part. The 15th day of our imprisonment, and the 9th of May. My wife and I salute you much, and all with whom we are acquainted, or who may inquire af- ter us. Another letter by Adriaen Pan, written after he 7i>as sentenced. Grace and peace from God our heavenly Father, through the merits of Jesus Christ, with the true il- lumination of the Holy Ghost, we wish all lovers of the eternal truth. Amen. My dear N., I still remember you at the end of my life, and pray Almighty God to comfort you with his Spirit, and instruct you with all spiritual wisdom and understanding that may conduce to your salva- tion. Col. 1:9. I further inform you, that I was on the rack the 2d of June, and on the 16th day I was brought into court, where they asked me whether I was baptized, or rebaptized. I asked whether I was permitted to speak. They consented. I said that I believed all that was written in the law and in the prophets, and would live and die by what Jesus Christ and his apostles taught and commanded ; and that I was baptized upon acknowledgment of my sins, that I was sorry for them, and upon confession of my faith, in the name of the Father, the Son, and the Holy Ghost. Thereupon they sentenced me; hence I expect nothing else than that they will do their will with the body; may the Lord receive the spirit. I am quite ready to live and die for the for he shall come *Take heed therefore and watch for a thief in the night, fl never had greater joy than at this present time 596 MARTYRS MIRROR. name of the Lord. I cannot sufficiently praise and thank God, that he has called me to suffer for his name. O my dear N., I am of good cheer; the Lord, I trust, will give me strength unto the end. I cannot say that I ever had a happier day in prison, than when I was apprehended, and when I was sentenced. My dear N., be of good cheer; it will soon be over here; and let us not fear them that kill the body; but Christ tells us whom we shall fear. I and my wife salute you most affectionately with the peace of the Lord. Receive my brief letter in good part; I would fain have written you more, but I am not much gifted for it; however, I thank the Lord for all that he has given me. Greet the dear friends much, with whom we are acquainted, or who inquire after us. Farewell ! Written by me, Adriaen Pan. HANS DE VETTE, AND ELEVEN OTHERS, PUT TO DEATH FOR THE TESTIMONY OF JESUS CHRIST, AT GHENT, IN FLAN- DERS, A. D. t559- A con/essiofi written by Hans de Vette, at Ghent, rvhere he was imprisoned with eleven others, in the year 1559, touching his ex- amination. On the first Friday after Whitsuntide there were imprisoned at Ghent for the word of the Lord, the following named persons: Pieter Coerten of Meenen, Kaerle Tanckreet of Nipkerck, with Proentken, his wife, of Belle, Jacob Spillebout, Abraham Tanckreet, and Maeyken Floris of Nipkerck, Anthonis van Cas- sel, Hans de Smit, Marcus his brother, Hans de Vette, with Maritgen, his wife, of Waesten, and Tanneken, the wife of J. de S. These had been delivered by treachery to the Procurator General, who, with three thief-catchers, took them away pris- oners from their lodging place, in the evening. The next day we were visited by the authorities, who asked us, each separately, for our names, and where we came from, which we told them. They then asked us whether we confessed another bap- tism than infant baptism, and whether we had also received another. We all renounced idolatrous in- fant baptism, and confessed that we had received Christian baptism, except Marcus de Smit, who con- fessed that he had not yet received it, but that if he had opportunity, he wished to receive it with all his heart. They then asked us whether we desired learned men to instruct us ; that they would send us some, and just such as we wanted, ecclesiastics or secular men ; they also said that they should not hurry us. But since they almost always asked us reparately the same questions, I, the writer of this, said that by the grace of the Lord I wanted no other instruction than I had received, though an angel should come from heaven. Gal. 1:8. Besides this, they nevertheless, about eight days afterwards, sent one Friar Peter de Backer (who had partly spied us out), with one of his compan- ions, — two false prophets, called Jacobines, as I believe. After we had appeared before them, and exchanged a few words, we came to infant baptism, which he declared to be a divinely instituted doc- trine, saying that circumcision was a figure of it ; also, that the apostles had baptized entire house- holds, and that Christ had commanded it, John 3. But when I had proven to him, that he had not spoken the truth, and that the apostles had baptized none without faith, as is clearly found in the Acts of the Apostles, he endeavored to speak about an- other article, saying that we should not be able to agree. But I told him that I desired to see the first finished before proceeding further, and begged him to repent, proving to him, that their worship was a rotten and putrid idolatry, contrary to all the commandments of God, and a human plant ; and that God's commandments were sufficient for us, that no lies need be added to them, and that it availed nothing to regard what God has not com- manded. Then he said that I was deceived, and had looked too much at their abuses : that it was true there were some abuses in their church, but that the principal of what was observed in it, was good. After many words we parted. A few days afterwards the Dean of Ronse, an in- quisitor in the country of Flanders, came, and with him, said Peter de Backer, who had visited us first, and other false prophets. When I appeared before them, the Dean asked my name. I replied that my name was Hans de Vette. Then he asked me whether I was married. I replied : "Yes." He then asked me whether my wife was also of Waesten. I replied: "Yes." He asked me how long I had been mar- ried. I said: " Not very long. " He asked me, in what church and by what parish priest I had been married. I asked him whether we found anything said in the Scriptures, that a parish priest was re- quired for it. He said that in the world whores and knaves come together without parish priests. Then I said that I had done this according to the direc- tion of the Scriptures, as permitted by Paul, in order to avoid fornication, it being better to marry than to burn (1 Cor. 7 : 2, 9); whores and knaves on the con- trary will much rather burn than marry, as is abun- dantly seen and heard in this wicked world in many thousands of instances. He then said that this was a small matter, and that if I had done nothing more, it could easily have been arranged ; however, I should only tell him where it took place. I told him that I did not intend to tell him. Then he ad- jured me by the living God, that I should tell him ; but I made no reply. Thereupon he asked me why I had not continued in the faith of the Roman church, and in her worship. My reply was, that I had sep- arated from her so as not to become a partaker of her plagues, since darkness can have no com- munion with light, nor Christ with Belial, nor the righteous with the unrighteous, etc. Hence we must come out from among her. Rev. 18:4: 2 Corin- thians 6: 14, 17. He then asked me what I thought of the seven sacraments, part of which he named to me. I re- plied that I considered them utterly worthless, be- cause of all the abominable idolatry observed by them ; but since the Lord has commanded us to MARTYRS MIRROR. 597 confess his name before men, I said that I would confess my faith to him. He said that I should. I then began to make my confession ; as that I believed in one God, the Creator of heaven and earth, sea and waters, and all there is therein ; and who created man after his image. Him alone we must serve, honor, worship, and love with all our j soul, with all our strength, and with all our thoughts, j since he alone is good ; forsaking all idols, whether of gold, silver, stone, metal, wood, bread, or of whatever other make or substance they may be, ' even as they are rejected and prohibited in the holy Scriptures ; for we know that an idol is nothing in the world . i Cor. 8:4. As I continued to speak, the Dean of Ronse said to me that I was making it too long, to write it all down. " You would make us too much work," he said, "if you should thus confess your faith from the beginning of the Bible. " "I also believe, ' ' said he, "what you have said here; but what do you say of the sacrament of baptism as used in our church; to which every one must come, in order to be saved? " I replied that I considered infant bap- tism worth less, since it was not commanded of God. He said that circumcision was a figure of it, and that all the children that were not circumcised in the Old Testament, or are not baptized in the New Testa- ment, must be damned. I then said, in accordance with his own words : ' ' Then the female children in the Old Testament must all be damned." He be- came angry, and said that what I advanced was only sophistry. I told him that he should be ashamed to say that children were damned, to whom as the Lord says, the kingdom of heaven belongs. He said that I lied in this. And another priest told me that one of Paul's disciples writes that he had learned infant baptism from his teacher, Paul. Thereupon I said that Paul writes that we should not be shaken in mind, neither by spirit nor by word, nor by letter, as sent from them ; or even though an angel from heaven should come, and teach us anything differ- ent from what is written in the holy Gospel, he should be accursed. 2 Thess. 2:2 I also asked him to show me where the Lord had commanded to bap- tize children, or to prove that the apostles baptized infants ; which he could not do. Again, he asked me how long ago I had been baptized. I replied: "Not yet a year." He asked me where and by whom I had been baptized; but I did not tell him. He then adjured me three times by the living God, and by the baptism which I had re- ceived, that I should tell him . I said that Caiaphas so adjured Christ. He replied that Christ spoke. I said that Christ spoke for himself; but that when he was questioned concerning his disciples, he did not speak. He then asked me what I held concerning the sacrament of the altar. I told him that I considered it nothing less than an unclean, rotten, putrid idola- try, and an abomination before God. He asked: "How? Do you not believe that he is present in it in flesh and blood, just as he walked upon the earth, or as he hung upon the tree of the cross?" "Far be it from me,' said I, "that I should believe that Christ's flesh and blood are here upon earth; for Christ himself said to his apostles, that we should always have the poor with us, but that we should not always have him." Matt. 26: n. He thereupon told me that he was not thus pres- ent in the sacrament, but that it was in spiritual sub- stance, and that I did not understand the matter; but that this argument had been established many centuries before my time; for when Christ held his supper he said, he took the bread and gave it to his disciples, and said: "Take, eat; this is my body." I replied that the bread which Christ gave to his disciples, he gave them as an emblem of his body which was to be broken for them; even as he has represented himself by figures in many places of Scripture. In John (15:1) he says: " I am the true vine; " yet in reality he was no vine, but he com- pared himself to a vine. Thus the bread which Christ brake for his disciples, was spiritually a figure of his body; for he says in John 6; "Flesh and blood profit nothing; but the words that I speak are spirit and life." He said that this was irrelevant; "for if Christ were not present," said he, "how could we eat damnation thereby ? ' ' But I replied : " If it were the flesh and blood of Christ; we would not eat damnation thereby: for Christ says himself; ' Whoso eateth my flesh, and drinketh my blood, hath eternal life.' John 6:54. Hence these words must not be understood literally, but spiritually, namely, that if one who was still a drunkard, or covetous, or an idolater, or the like, should go to the Lord's Supper with the church of Christ, whose head is Christ, such an one would be unfit to break bread with the members of Christ, not discerning Christ's body. ' ' 1 Cor. 1 1 : 29. Then he said that there were many among us, who were drunkards, adulterers, and the like, and that they were well known to him. I then asked him: "Who are they?" He said: "J. de R." I then asked him where he lived. He replied : "I shall not tell you .' ' I said that I well knew if there were such in our church, and were known, they would, according to the Scriptures, be put away and excluded. 1 Cor. 5:11. He then asked me, who had baptized me. And when he could not learn it from me, he adjured me, but I did not tell him . Then his secretary said : "I will wager you a pot of wine, that you will tell it be- fore a fortnight has passed;" but I would not bet. He then asked me how often I had observed the Supper. I replied that I had sometimes observed it, when opportunnity offered itself, with many dear brethren and sisters. He asked: "With whom? what are their names?" I gave him the name of one of them, whom he specially named in his ques- tion. He then inquired concerning others, whether I regarded them as my brethren, or whether they were only friends or novices; "for I have learned all this Flemish," said he, " about novices \_aeneome- lingen, i. e. newcomers], friends and brethren." I said: "I thought you were from Brabant; do you understand so much Flemish?" "I hardly know what I am," he said; "perhaps I am a foundling." "Yes," said I, "John's Revelation (13:1) speaks of a beast, which rose up out of the sea; you may be- long to that race." 598 MARTYRS MIRROR. He then asked me whether I did not believe that Jesus Christ had assumed flesh and blood from Mary. I replied that I believed that the Word which was in the beginning with God, and by which the world was created, became flesh. Then he said that according to the flesh he was David's son. I replied: "If he is David's son, Christ himself says: How then doth David call him Lord?" He said that Christ only adduced this to the Pharisees by way of argument; but Matthew, said he, describes his generation from Abraham to Mary. I replied, that Matthew traces the generation of Christ only to Joseph, the husband of Mary of whom Christ was born; and Luke says that Jesus was supposed to be the son of Joseph. "But," said he, "do you not believe that Mary is the mother of Christ?" I said: "Yes; Christ says: ' Whosoever shall do the will of my Father, the same is my mother, sister and brother.'" Matt. 12:50. He then said that Christ was of the seed of the woman. But I told him, that women had no seed themselves: for as the woman is of the man, even so is the man also by the woman. 1 Cor. 1 1 ; 12. Then he said that he was of Mary's substance and blood. But I replied that Christ said to the Jews, that he was from above, but they from beneath ; "ye are of this world," he said; "I am not of this world." John 8:23. Moreover, the apostle says: "The first man is of the earth, earthy: the second man is the Lord from heaven." 1 Cor. 15:47. I then told them that they should repent of their unrighteousness, perse- cution, and false, idolatrous doctrine. "They said: ' ' We have the true doctrine. ' ' I said that Paul nev- ertheless commands us to avoid such as command to abstain from meats, which God has created for the use of them that believe; and who forbid to marry, and have their conscience seared with a hot iron; for it is better to marry than to burn; but you people, contrary to the Scriptures, command to ab- stain from meats, and forbid to marry, and will rather burn than marry. 1 Tim. 4:2, 3; 1 Cor. 7:9. Dean. "We do not forbid to marry." Hans. ' ' Certainly you do; you know that because of your commandment a person may neither eat meat nor marry, in Lent, and on many other days; and you have entered into a covenant that restrains you from marrying; but you commit such fornica- tion that it is a shame to speak of it, as is daily seen from the bastards that are brought to your houses, and Paul says that we shall not eat with such, namely, fornicators, drunkards, etc. , but that they are to be delivered unto Satan, for the destruc- tion of their flesh." 1 Cor. 5:5. Dean. "We are not so bad; we do not want to deliver them to Satan, we are so much the better." Hans. "Poor man, would you be better than Paul ? But all that is told you is of no avail ; for you will not repent; but if you want to dispute with us in the market or any other public place, we are ready, in hopes that some of the ignorant might be drawn thereby." Dean. "This shall not be; who should judge there? boatmen, fish-mongers, and the like? That would be just the way to excite a tumult; but we are fools that we dispute so much with you; the proper way to do would be, simply to tell you our faith, and if you will not believe it, pass sentence." We had many other words yet as about the wor- shiping of saints, the Pope of Rome, confession, fasting, purgatory, and the sleeping of the saints, which it would take much too long to write. The foregoing I have written down from memory, even as they often occurred; but since it happened long ago, I should not be able to write it down word for word. But since I well know that it is of no avail to tell them anything, and that they are arrogant and shameless, I sometimes give them very brief answers, offering to dispute with them in public, which they refused. They often put the same ques- tions repeatedly to our brethren and sisters that are in bonds with us, who are all still of good cheer, the Lord be praised; for we feared the false prophets much more before we spoke with them, than after- wards. But the Lord knows how to give his chosen a mouth in such hours as he has promised, better than we can imagine; for those who seemed weak when not in bonds, are so courageous, that it is as- tonishing to see and hear it. The Lord alone be praised forever and ever. Amen. The Dean also asked me whether we did not pray for him. I said: "Yes." "What do you people call me?" said he; " Do you call me Saul ?" . Ire- plied: "I have sometimes heard you called the In- quisitor (they all laughed); sometimes the Dean of Ronse." He said: "That is my name." We had many more words yet; however partly from lack of paper, I forbear writing more; but I beg all who see this, to receive it in good part, And if possible, let a copy of this be sent to our acquaintances at Ant- werp, and one to our acquaintances in the West. Thereupon these twelve friends (whose names are mentioned in the beginning of Hans de Vette's letter) all courageously laid down their lives for the truth . First four valiantly passed through the con- flict, who offered up their burnt-sacrifice in the name of our Lord Jesus Christ, and a short time afterwards, six others, who, after steadfast confession of their faith, were also brought forth, and being asked whether they would not yet recant, they an- swered: " No," but if they had committed any crime, they should be dealt with accordingly. They were speedily sentenced to death as heretics, and when they were taken out to death in two wagons, two monks sat beside them, who prevented them from speaking much, so that they could only with great difficulty speak a word or two, namely: "Fear not them that kill the body; for after that they have no more that they can do;" but, O men, repent, for the apostle says that he that lives after the flesh shall die. Rom. 8:13. When they were led into a hut of wood and straw in which they were to be burnt, they manifested great joy, and commending their souls into the hands of God, they put off the corruptible, to put on the incorruptible. There remained yet two pregnant women, who, after giving birth to their children, and lying in, were both secretly beheaded in the count's castle, Thus all these, continuing steadfast unto the end, went to rest with the Lord and shall also enter into MARTYRS MIRROR.] 599 eternal joy with him, in the company of all the dear children of God. Matt. 25: 21 ; John 1:12. MAEYKEN KATS, OF WERVICK IN FLANDERS, MAGDALEENTKEN, AECHTKEN OF ZIERICK- ZEE, OLD MAEYKEN, GRIETGEN BON- AVENTUERS, AND MAEYKEN DE KORTE, A. D., ^559- On the 20th of May 1559, the Margrave of Ant- werp, seeking one upon whose head a price of three hundred guilders was set, went forth with many servants, and surrounded and entered two houses, in which they found six sisters, namely, Maeyken Kats, Magdaleentken, Aechtken of Zierickzee, Old Maeyken, Grietgen Bonaventuers, and Maeyken de Korte. But however much they searched the houses they could not find the one whom they sought. Then the Margrave wished these women in Hobo- ken Heath. But nevertheless, when he could not accomplish his purpose, he took all six with him, and shut them in a dark prison. Afterwards they were examined. They freely confessed their faith, and could not be brought to recant, neither by the imperial decree, nor by threats or torture; nor did they betray any one. Hence, on the 18th of June; the first three were sentenced to death, and drowned in prison by night. Afterwards, on the nth of October, the other three were also condemned to death; old Maeyken, the honorable widow, who was worthy of double honor, was drowned, while Grietken Bonaventuers and Maeyken de Korte had to taste death by the sword (unusual with women) for the truth, for which their Lord, whom they loved and did not forget, will likewise not forget them, but gladly re- ceive them into his kingdom and joyfully feast in paradise. A LETTER FROM MAEYKEN DE KORTE. My dear sister, pray for us, that the word of the Lord may have free course, and be fruitful in all longsuffering and holiness, to wait for him with pa- tience; for he shall come quickly, and bring his re- ward with him; he is faithful that promised, who also vyill do it. 2 Thess. 3:1; Rev. 22:12; 1 Thes- salonians 5:25. It is as I say: our life is a continual conflict upon earth. Know that I am of tolerably good cheer; the flesh is pretty well, the Lord be praised. We are here indeed as the filth of the world, and constantly long to get home, and for a building not made with hands, eternal in the heav- ens. We, according to his promise, look for new heavens and a new earth, wherein dwelleth right- eousness. 1 Cor. 4: 13. How ought we to be pre- pared with a godly life ! I often find myself cast down; I also discover so many shortcomings in me, and that there is so much yet to die unto; I have to commit it all to the Lord, with an humble heart, and trembling, contrite spirit, asking him for grace, and not for justice. I feel that the more I humble my- self, the more the mighty God works in me, and pours his grace into me. Then I cry most bitterly, fall upon my knees, and thank my God, and say: "O my Lord and God, what am I, child of Adam, that thou art mindful of him ;* thou hast given him dominion over all thy works. Whence is it that thou dost visit us so abundantly, and dost so gra- ciously open unto us thy treasures, and causest the bright morning star to arise and shine in our hearts, and hast drawn us out of this dark night to the im- perishable light? What shall we render unto him, my dear sister, but a penitent and contrite heart, and a broken spirit, with love and great gratitude; there rests the spirit of the Lord, says David." Let us love one another fervently, for God is love, and constantly exhort each other, lest we wax cold through the deceitfulness of sin ; so that God may be glorified in us, and we may be delivered from pride, and from unreasonable and wicked men ; for all men have not faith. The Lord is faithful; he will strengthen and keep us. 1 John 4:8; Heb. 3:13; 2 Thess. 3:2. Know, that my sisters were here, and desired to have a word of comfort from me. The Lord gained the victory. I do not know how it is with me, I do not feel drawn to them, just as though they were not related to me; I cannot re- joice, though I see them, and it seems to me that they are afraid of me. They caused me so much cross. They had sent a monk named Balten here, to examine me, and were willing to give him three caps, if he should be able to convert me. He came with fine words, but I would not speak, being sick at the time. Then my sisters said: "Why do you not speak ? " I replied : "I have no desire at pres- ent; we have talked with him so often; he well knows our intention." This irritated Balten, and he complained greatly of me, that I had strongly resisted the Scriptures, that I maintained salvation erroneously, and that I had no hope. Then they wept greatly, but it was all the same to me, whether he kept silence or spoke. He made all leave the room, only my two sisters; he and I remaining. He then entreated me much, saying: "My dear Maeyken, have compas- sion upon your poor soul." I boldly replied : "This I hope to do." "Say that you are sorry, and that you have erred; it is sufficient, and you need say no more; an instrument shall immediately be drawn up for you, according to my direction, and I myself and your two brothers-in-law will sign it. It shall remain a secret, and all shall be done for you that is possible; give your consent to it, my dear sister. " Then I was moved in my spirit, and said: "You may give your head rest, yours is all lost labor; I am not at all inclined to say that I am sorry. I am so sorry for it, that if I had not done it, I should yet do what I have in mind. I want to' abide in it by the help of God, neither entreaties, nor tortjres, nor death, nor life shall turn me, and I want to die therein; hence do not torment me." Phil. 4:13. I * An implied substitution of gender, peculiar to the genius of the Dutch (as also, the German) language ; the exclaimant, losing sight of her own individuality, views herself only as a representa- tive of Adam's race, and recipient of God's munificence.— Travf. 600 MARTYRS MIRROR. wish I could speak with Lauwerens Huysmaeker, and see all of you; but I must be patient. I commend you to the Lord, and to the word of his grace; greet Andries, and Mattheus. I greet you both; greet Lauwerens, and Hans; greet Adri- aen much, and Lauwerens' wife, and the wife ol Lauwerens the broom-maker, and Hansken's wife. A TESTAMENT WRITTEN BY JELIS BERNAERTS TO HIS WIFE, WHEN HE LAY IN PRISON AT ANT- WERP, WHERE HE WAS PUT TO DEATH FOR THE WORD OF THE LORD, A. D. 1559- Grace and peace be multiplied unto you, my dear and most beloved wife and sister in the Lord, ac- cording as his divine power hath given unto us all things that pertain unto life and godliness, through the knowledge of him that hath called us to glory and virtue: whereby are ^iven unto us exceeding great and precious promises. 2 Pet. i : 2, 3. Thus, my most beloved, that by these you are a partaker of the divine nature, if you flee the cor- ruptible lusts of this world, as you have also done, and by renouncing the same, and accepting regen- eration, faith, and manifestation of obedience, which you proved by baptism, in which you put on Christ, and thereby became a partaker of the divine nature. And this was not done for works of righteousness which you did, but according to his mercy he saved you, by the washing of regeneration, and renewing of the Holy Ghost. Tit. 3:5. If you continue herein unto the end, and are patient in whatever befalls you, you shall inherit what is promised you. Praise God, and thank him for all his glorious benefits which you have received ; and bless God the Father through Jesus Christ, though tribulation has now come upon you, through my departure for the Lord's sake; and know that according to his abun- dant mercy he hath begotten you again unto a lively hope by the resurrection of Jesus Christ from the dead, to an inheritance incorruptible, and undefiled, and that fadeth not away, reserved for you and all that are in the same faith, who are kept by the power of God through faith unto salvation ready to be revealed in the last time, wherein you, my dear and beloved wife, greatly rejoice, though now for a season, if need be, you are in heaviness through manifold temptations: for, know, my most beloved, we are tried in manifold ways, in order that it may become manifest whether we truly love the Lord. 1 Pet. 1:3. Hence be of good cheer, my most beloved, even though still much more tribulation should come upon you; for know that we must through much tribulation and suffering enter into the kingdom of God. And as also Ecclesiasticus says, in the sec- ond chapter, first verse: "My son, if thou come to serve the Lord, prepare thy soul for temptation. Set* thy heart aright, and constantly endure, and make not haste in time of trouble. Cleave unto him, and depart not away For gold is tried in the fire, and acceptable men in the furnace of adver- sity," But, my most beloved, even as James writes in his first chapter: "My brethren, count it all joy when ye fall into divers temptations, knowing this that the trying of your faith worketh patience. But let patience have her perfect work, that ye may be perfect and entire, wanting nothing;" for when we are in tribulation, we need patience. Hence I en- treat you from the bottom of my heart, and from my inmost soul, to be of good cheer, and with pa- tience to let the trial of your faith become manifest, as Peter says, that the trial of your faith, being much more precious than of gold that perisheth, though it be tried with fire, might be found unto praise and honor and glory at the appearing of Je- sus Christ : whom having not seen, ye love ; in whom, though now ye see him not, yet believing, ye rejoice with joy unspeakable and full of glory: receiving the end of your faith, even the salvation of your souls. 1 Pet. 1 : 7 — 9. Then all suffering, tribulation, reproach, persecution, sighing, weeping, and lamenting will have an end. Rev. 21:4. There- fore be of good cheer, and consider that the suffer- ing which may happen to us here, will all pass away, and all the glory and pleasure of this world must also perish and come to naught; but look con- stantly to the future glorious promises that have been made us, and which shall be fulfilled to us that believe, if we remain steadfast, since he is faith- ful that promised, for the Lord is not slack concern- ing his promise. Matt. 24:13; Heb. 10:23; 2 Peter 3 : 9. But be of good cheer, and trust in him, for he will not forsake you; and cast your care upon him, for he careth for you; for he that has called and chosen you hereto is a God of all grace, as Paul says. But the God of all grace, who hath called us unto his eternal glory by Christ Jesus, after that ye have suffered a [little] while, (mark, he says: A little while) make you perfect, stablish, strengthen, settle you in that which you have accepted, namely, the faith in him, and his only begotten Son, Jesus Christ our Lord, unto whom be praise, honor and glory, now and forever. Amen. 1 Pet. 5:10. After all heartfelt and affectionate greetings to you, my dearest, chosen and most beloved wife and dear sister in the Lord, I have received your letter, in which you write me to write you a testament, which I will not refuse to do, if the Lord gives me time; for if I could help you with my blood, I would do it. But now I cannot help you, save by writing, which I do to your comfort, out of true brotherly love, and from the bottom of my heart, intending to finish this, by the help and grace of the Lord, with the same mind with which I commenced it. Know therefore, my dear wife and sister in the Lord, how that God visited his people in former times, when they were in Egypt, in the bondage of King Pharaoh, whom they had to serve for about five hundred years. And when it was his will to deliver them, he raised up Moses for their leader, through whom God delivered them out of Egypt's bondage, and led them through the Red Sea, in which he drowned and brought to nought King Pharaoh and all his host — with which the latter pursued them — thus delivering them out of his hands. Thus they MARTYRS MIRROR. 601 came into the wilderness, to go on to the land which was promised them ; and the Lord God, through Moses their Leader, gave them laws and customs after which they were to walk. But they did not continue in his law; wherefore God became angry, and sware in his wrath, that they should not enter into his rest. Concerning whom did he swear, but concerning unbelievers? And we see that they did not enter therein, and this because of their unbelief. This having thus happened, the Lord spoke through the prophet, and said: "Behold, the days come, saith the Lord, that I will make a new covenant with the house of Israel, and with the house of Judah: not according to the covenant that I made with their fathers, in the day that I took them by the hand to bring them out of the land of Egypt; which my covenant they brake, although I was a husband unto them, saith the Lord: but this shall be the covenant that I will make with the house of Israel; After those days, saith the Lord, I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people. And they shall teach no more every man his neighbor, and every man his brother, saying, Know the Lord: for they shall all know me, from the least of them unto the greatest of them, saith the Lord: for I will forgive their iniquity, and I will remember their sins no more." Now in these last- days he has revealed this covenant, given through his Son Jesus Christ our Lord, who is the true Moses, who has taken us by the hand, and led us out of Egypt, wherein we all sat and served the hellish King Pharaoh, under whom we were captive by sin ; from which bonds and slavery we are re- deemed through Christ, who through his death and the shedding of his blood redeemed and reconciled us, and delivered us from the hellish King Pharaoh, whom he destroyed and suffocated in his blood, thereby fulfilling the Old Testament; for all had to be fulfilled that was written in the law and in the prophets. Heb. 1:2; Matt. 5:17; Luke 24:44. Thus the fulfillment was accomplished, and the new testa- ment confirmed with his blood ; which, as already stated, he had promised through the prophets, and which is proclaimed to us through the Gospel, and confirmed with signs and wonders by him and his holy apostles, whom after his resurrection he sent out to preach to all nations, that whosoever should believe and be baptized, should be saved, also com- manding them to teach them to observe all things whatsoever he had commanded them. Heb. 2:4; Matt. 28:20. And now, my most beloved, are we the people which God chose before the foundation of the world, and made a better testament with us, than he made with Israel, who daily had to offer up sac- rifice for sins, by which thev could nevertheless not atone? Eph. 1:4; Heb. 7:22,27. For burnt offer- ings and offering for sin he would not, neither did God have pleasure therein, which were offered by the law; then said he (namely Christ), Lo, I come to do thy will, O God. He taketh away the former, that he may establish the second. By the which will we are sanctified through the offering of the body of Jesus Christ once for all. And every priest then stood daily ministering and offering oftentimes the same sacrifices, which can never take away sins : but this man, after he had offered one sacrifice for sins forever, sat down on the right hand of God; from henceforth expecting till his enemies be made his footstool. For by one offering he hath perfected forever them that are sanctified. Whereof the Holy Ghost also is a witness to us : for after that he had said before (as is written Jer. 31:31). This is the covenant that I will make with them after those days, saith the Lord; I will put my laws into their hearts, and in their minds will I write them; and their sins and iniquities will I remember no more. Now where remission of these is, there is no more offering for sin, as Paul writes. Heb. 10:8 — 18. Therefore, my dear and beloved wife, we have (verse 19) a free and secure entrance into the holiest by the blood of Jesus, by a new and living way, which he hath consecrated for us, through the vail, that is to say, his flesh; and we have a high priest over the house of God, \fhich is the church, which he cleansed with his blood, that it might be holy, without spot or wrinkle; of which you are a mem- ber, for it is the body of Christ, and we the mem- bers of that same body, and Christ the head and priest of the house of God, as stated. Eph. 5: 26, 27; 1 : 22. Hence, my most beloved, adhere to it dili- gently, and let us always, draw near with a true heart, in full assurance of faith, having our hearts sprinkled from an evil conscience, and let us wash our bodies with pure water, that is, put off all un- cleanness of the heart and the flesh, and perfect all righteousness and holiness; and hold fast the pro- fession of your faith without wavering, for he is faithful that promised; and always consider your- self — -this I entreat you, my most beloved — to provoke unto love and to good works. Hebrews 10:22 — 24; 2 Cor. 7:1. Since you are a child of the New Testament, I write you this for a testament according to your request. Hence it is my request of you, my dear lamb, despised of men, but chosen of God, and called to his Testament, since he left us the Testa- ment, that we should thereby remember his death ; namely the breaking of the bread, showing by it that he was broken for us on the tree of the cross, and that we should also remember thereby, that we are delivered through him from the hand of our enemies. This he left us for an everlasting Testa- ment, to observe it, even as the children of Israel were commanded to eat the passover, and to ob- serve it yearly for a memorial of their having been delivered from King Pharaoh; all of which was a figure and shadow, of which we now have the true substance, in the true observance of our redemption through the true passover Christ, and his commun- ion, in which you are certainly included, since it is but a short time ago that we showed it among the others by the breaking of bread, and drinking of wine, that you are a partaker of the New Testa- ment, and of all the glorious promises which are promised the children of the New Testament. Hence it is my request that you will faithfully continue therein unto the end, so that you may inherit all the promises, for he that overcometh shall inherit all 602 MARTYRS MIRROR. things; to him that overcometh will I grant to sit with me in my throne ; he that overcometh, the same shall be clothed in white raiment ; he that overcometh, him will I confess in heaven before my Father, and will write his name in the book of life; and other beautiful promises that, as you well know, are promised to all that overcome. Revela- tion 21:7; 3:5, 21. Therefore, my most beloved, see that you remain faithful ; for you are still in the wilderness, where you must be proved yet, even as Israel was proved in the wilderness forty years, that God might make manifest thereby, what was in their hearts. Hence know that all perished who did not remain stead- fast, and that they could not inherit the promises, as stated before. But now we have a better testament, which is for ever, and not as Israel, a law written in tables of stone, but written in the tables of our hearts. Heb. 8:6. Hence, my most belovad, since we have a better testament, walk the better in it, and continue stead- fast in the faith, and let this be manifested by the fruits of faith, and the law which is now written in your heart, by the Spirit of God; let him be read from you, and this by fulfilling the works of the Spirit, that you may thus be an epistle of Christ, which may be read by all to whom you are mani- fest, as Paul testifies of the Corinthians (2 Cor. 3:3), that they were the epistle of Christ ministered by them, written not with ink, but with the Spirit of the living God; not in tables of stone, but in fleshy tables in their hearts; for Christ also says (Matthew 5:16): "Let your light so shine before men, that they may see your good works, and glorify your Father. For if we now have a new testament given by Christ, who is our Leader and Lawgiver, we must keep his commandments, follow him (as I wrote to you in the other two letters), and show forth his image, even as the image of the Father was shown forth through him, as he said to Philip : "Philip, he that hath seen me hath seen the Father; and how sayest thou then, Shew us the Father? Believest thou not that I am in the Father, and the Father in me? the words that I speak unto you I speak not of myself: but the Father that dwelleth in me, he doeth the works." John 14:9, 10. Now, my most beloved, since through the grace of God you have heard the Gospel, which has been preached in all the world (Rom. 8:18), and believe in it, and have been obedient to it, and are yet, as I trust through the grace of the Lord, and have put on Christ, let him therefore be shown forth in you, even as the image of the Father is shown forth in Christ, through words and miracles, as you have also always shown him forth by a pure Christian conversation; and thus truly follow Christ, since he is the true Moses, who went before us. Follow him valiantly, no matter what you meet with in this wil- derness, whether it be tribulation or affliction, suffer- ing or persecution; be of good courage, Christ is gone before; follow him boldly, for the servant is not better than his lord, nor the disciple above his mas- ter, nor the wife above her husband, nor the maid above her mistress; but it is enough for the disciple that he be as his master, the servant as his lord, the wife as her husband, the maid as her mistress. Therefore, dear sister in the Lord, be of good cheer, and consider the long suffering and patience of Christ, and all the pious witnesses who from the beginning until now have followed Christ. Jas. 5: 10. He did not leave them without comfort, nor does he leave us, who are imprisoned here for the same tes- timony's sake, without comfort, but wonderfully comforts and strengthens us through the power ol the Holy Ghost, eternal praise to him for it. Hence be of good courage, continue without ceasing in prayer and supplication, and thus show that you are a child of the New Testament, that the law of the Lord is written in your heart, and is thus read. May the merciful Father strengthen you to this end, through his Son, and the power of his Holy Spirit. Herewith (since my paper is exhausted) I commend you, my dear wife, to the Lord, and to the word of his grace. Written in my bonds, on Monday, by me, Jelis Bernaerts, your dear husband. A LETTER WRITTEN BY JELIS BERNAERTS TO HIS WIFE. Grace and peace from God the Father, which has come to us through Jesus Christ his only begotten Son, our Lord. May he comfort you in all your tribulation by the power of the Holy Spirit, which spirit is the comforter of all the afflicted, and is sent us from the Father through Jesus Christ his Son, as the teacher of all believers, and comforter of all the affiicted, who are in godly sorrow, which sorrow worketh repentance to salvation. 2 Cor. 7: 10. This same only, undivided, unchangeable, eternal al- mighty, strong God, expressed in three names, name- ly, Father, Son, and Holy Ghost, in one Being, as is written. John 5:7: There are three that bear rec- ord in heaven, the Father, the Word, and the Holy Ghost : and these three are one; may he be your Comforter unto the end; this I pray from the bottom of my heart, through his dear Son Jesus Christ our Lord. Amen. After all heartfelt and affectionate greetings which I have written you, my dearest and beloved wife, and sister in the Lord, whom I love as my own soul, according to the spirit and the flesh, since you are flesh of my flesh, and I with you, I cannot (per- ceiving your sorrow) omit or neglect always to com- fort you by my writing, as long as I have time. And know, my most beloved, that my parting from you is hard for me; but I console myself with the word of the Lord, who has said that we must hate and forsake everything: father, mother, wife, children; and that he who does not take up his cross daily, cannot be his disciple. Luke 14:26; Matt. 16:24. And when I also consider that the union of the flesh which we have formed together, cannot last forever, and as the parting does thus take place ac- cording to the will of the Lord, I renounce my own will herein, and submit myself to the will of the Lord. Thus you also, my most beloved, I entreat MARTYRS MIRROR. 603 you, give yourself over to the Lord, for he is your life and your death, as we read Rom. 14:8: Whether we live, we live unto the Lord ; and whether we die, we die unto the Lord; for we are the Lord's. And when I, my dearest, contemplate the unity in which we still stand, namely, in the spiritual body of Christ, since by one Spirit we are all baptized into one body, then I rejoice that you also stand in communion with me, and have become a partaker of the divine nature, yea, that we have become branches on the vine, which is Christ, sheep of the true Shepherd, children of the promise, born of the free woman, heirs of God's kingdom, with Christ in the kingdom of his Father, since we are born of God through him, by the incorruptible seed, the word of truth, which he is, since he is the Word of the Father, and the Word became flesh, through which Word and Spirit we came into this communion, and became flesh of his flesh, and bone of his bone, and are members of his body, namely, of his church, of which he is the Head; and when I contemplate that we both stand herein, I rejoice, as also you, my most beloved, this I pray you; for this union shall endure forever, if we remain faithful to him with whom we are united herein, and do not commit adultery, and we shall enjoy hereafter all the glorious riches with him in his Father's kingdom. But know, my dear lamb, that Christ, when he had forsaken the glory of his Father, and came upon earth, had to take it again by much tribulation and suffering; and if he, who is the Head, went thus be- fore, we, the members, must follow; and as there is but one way, and one door, the members must fol- low in and through the same — the body cannot enter the house divided. Hence, my most beloved, if we would be members with the Head, namely, enter with Christ into his Father's house, and enjoy the glorious riches, we must enter by the same way, and accept all that may befall us; for if we woul reign with him, we must suffer with him. . If we are children, we are also heirs, heirs of God, and joint heirs with Christ; if so be that we suffer with him, that we may be also glorified together. For I reckon that the sufferings of the present time are not worthy to be compared with the glory which shall be revealed in us. Rom. 8:17,18. And Christ says : ' ' Verily, verily, I say unto you, that ye shall weep and lament, but the world shall re- joice; and ye shall be sorrowful, but your sorrow shall be turned into joy." A woman when she is in travail hath sorrow, because her hour is come: but as soon as she is delivered of the child, she remem- bereth no more the anguish, for joy that a man is born into the world. John 16:20, 21. Thus, my most beloved, take these words of Christ, for an ex- ample, that it must be thus with us until we have born Christ. Therefore, > my most beloved, consider well the Scriptures, how he constantly speaks of tribulation and suffering in this present time, always, however, adding comfort, even as he says.; " Blessed are ye that mourn ; for ye shall be comforted. ' ' Matt. 5 : 4. Again : "In the world ye shall have tribulation : but be of good cheer; I have overcome the world." John 16: 33. And again : " Fear not, I will not leave you orphans." John 14: 18. And even as he speaks through the prophet Isaiah : ' ' Can a woman forget her sucking child, that she should not have compas- sion on the son of her womb ? yea, they may forget, yet will I not forget thee." Is. 49: 15. Hence, my most beloved, be comforted by these words, and by all the glorious riches of which you have become a partaker through faith, and you need not be astonished that you now weep, since you cer- tainly well know, that in this present time nothing is promised us, but tribulation, suffering, persecu- tion, and weeping, but it is written : ' ' Blessed are ye that weep now : for ye shall laugh. Woe unto you that laugh now ! for ye shall weep. ' ' Luke 6:21, 25. Hence it is better to weep now, than afterwards, since the time is coming which will en- dure forever; and the things which now are must soon perish. Therefore, my most beloved, cast your care upon the Lord, for he cares for you: and be strengthened with all might, according to his glori- ous power, unto all patienc*e and long-suffering with joyfulness: giving thanks unto the Father, which hath made us meet to be partakers of the inheritance of the saints in light : who hath delivered us from the power of darkness, through his beloved Son Jesus Christ our Lord, unto whom be praise, honor and glory, now and forever. Amen. Colossians 1:11—13. Herewith, I your faithful husband, commend you, my most beloved wife, to the Lord, and to- the word of his grace. Amen. May the Lord strengthen and stablish you by his Spirit, that you may keep unto the end that which you have and thus receive the crown of life, and wait with patience for the time of your redemption. The peace of the Lord be with you, and with all that fear and love the Lord, and keep his commandments. ANOTHER LETTER OF JELIS BERNAERTS TO HIS WIFE. The grace and peace from God the Father, and the merits of our Lord Jesus Christ, and the com- munion of the Holy Spirit, by which Spirit we are all baptized into one body, of which Christ is the Head, and we members together, flesh of his flesh, and bone of his bone, and he is the Savior of his body, and the gates of hell cannot prevail against or withstand it, if we remain firmly united in love among ourselves, and do not suffei ourselves to be deceived, but hold fast the faith in Christ Jesus, and do not neglect the grace given us of God through Christ Jesus, his only begotten Son, our Lord, unto whom be praise, honor, glory, and thanksgiving now and forever. Amen. After all heartfelt greeting written to you my be- loved wife and sister in the Lord, of whom I am now deprived through the bonds in which I now am for the testimony of our Lord Jesus Christ, and the faith in God, which I hope to seal with my blood and death, and thus to enter into rest with all the saints of God under the altar — which altar is Christ — and wait for all my fellow-brethren and sis- ters, where we shall be gathered together and 604 MARTYRS MIRROR. remain forever and ever, and thus be in everlasting joy, where parting will be heard no more, but we shall reign forever with God and the Lamb, and all the saints. There neither sighing nor weeping shall be heard any more, but all tears shall be wiped away from our eyes; our tribulation shall be turned into joy and gladness, our weeping into laughing, our parting into eternal gathering, where there will be nothing but joy and gladness. " For eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath pre- pared for them that love him. But God hath revealed them unto us by his Spirit." i Cor. 2:9. Therefore let us be of good cheer, and patient in tribulation, knowing that we must through much tribulation and suffering enter into the kingdom of heaven; and let us continue instant in prayer, and firmly persevere with prayer and supplication in the Spirit, that he will always comfort, strengthen and stablish us, so that we may always be steadfast in all tribulation and suffering that may befall us; in which suffering he will not leave us without comfort; for as the sufferings of Christ abound in us, so our conso- lation aboundeth by Christ. 2 Cor. 1:5. Now, my most beloved, we may be of good cheer, and have good courage, and rejoice in hope, that we have obtained such glorious promises, and expect so un-hoped for a salvation. For we who sometime were far off, are now come nigh ; yea, we who sometime were strangers and foreigners, are now become fellow-citizens with the household of God; and are built upon the foundation of the apos- tles and prophets, Jesus Christ himself being the chief corner stone, and are thus framed together unto a holy temple, even as Peter says (1 Peter 2:5): Ye also, as lively stones, be ye built up a spiritual house, to offer up spiritual sacrifices, acceptible to God by Jesus Christ; for he loved us, and washed us from our sins in his own blood, and hath made us kings and priests unto God and his Father (Reve- lation 1:5, 6); even as Peter also writes in his first epistle, second chapter ; " But ye are a chosen gen- eration, a royal priesthood, a holy nation, a peculiar people; that ye should show forth the virtues of him who hath called you out of darkness into his mar- vellous light : which in time past were not a people, but are now the people of God : which had not ob- tained mercy, but now have obtained mercy." Ver- ses 9 and 10. For we must know that we were with- out God in the world, when we served the lusts of our flesh, and walked according to the course of this world, whose friend we were, yea, what is more, we were praised by the world; but, alas! despised by God ; for, even as James says : Whosoever will be a friend of the world is the enemy of God. James 4 : 4. Then we were of those who had not obtained mercy of God; for, even as Christ says: Ye cannot serve two masters : ye must hate the one, and love the other. Matt. 6: 24. And if we renounce the world, and forsake our own life, to live no longer according to the will of our flesh, but according to the will of God, he will have mercy upon us; and turn us from lies to the truth, from darkness to the light, from the serving of idols to the worship of the living God. Then we who were not a people, become the people of God, and can proclaim all the virtues and glori- ous benefits which the Lord has shown us, having also adopted us as his children; for it was such a people, converted and changed into newness of life, to whom the apostle Peter wrote : "Ye are a chosen generation," etc. And observe, my beloved, that he commences his epistle as to a people who were scat- tered abroad every where for the faith in Christ Jesus; hence it need not surprise us, though we are dispersed, scattered, apprehended and put to death; for thus, as you may hear and read, it has been from the beginning, and will be made unto the end, since darkness does not love the light. Thus, my most beloved, let us not fear; God is our Leader; and if God be for us, who can be against us? He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things ? It is God that justifieth. Who is he that condemneth ? It is Christ that died, yea, rather, that is arisen again, who is even at the right hand of God^ who also maketh in- tercession for us. This we know, yea, what is more, we know that he preserves us as the apple of his eye, and has said : "I will never leave thee , nor forsake thee." So that we may boldly say: ' ' The Lord is my helper, and I will not fear what man shall do unto me," (Heb. 13:5,6), even as he has also admonished us, not to fear them that can kill the body; since after that they can do no more. But let us fear him who has power to cast soul and body into hell. Even as he also says through the prophet: "Who art thou, that thou shouldest be afraid of a man that shall die, and of the son of man which shall be made as grass ?" Isaiah 51:12. Hence, my most beloved, fear not that which may befall you yet: neither be without comfort: but be of good cheer out of bonds, and be patient in tribulation, even as I am by the help of the Lord, in my bonds; and let us firmly continue in faith and love, and say with St. Paul : " Who shall separate us from the love of Christ? shall tribulation, or dis- tress, or persecution, or famine, or nakedness, or peril, or sword ? As it is written ; for thy sake we are killed all the day long : we are accounted as sheep for the slaughter. Nay, in all these things we are more than conquerors through him that loved us." Rom. 8:35—37. Therefore, my most beloved, have good courage, and be of good cheer and patient in all your trib- ulation, and stand firm in the faith, steadfast unto the end, so that, even as we are now separated from each other by much tribulation and suffering, we may meet in the day of resurrection, and thus rejoice forever with one another, and reign with the Lord and all the saints, and all the angels of God, for- ever and ever. Amen. To this end, may the Almighty God and Father of our Lord Jesus Christ strengthen you, and me (and all that love the Lord and keep his command- ments) through the power of his Holy Spirit. Amen. Herewith I commend you to the Lord, and to the word of his grace. Amen. The peace of the Lord be with you, MARTYRS MIRROR. 605 A LETTER WRITTEN BY JELIS BERNAERTS TO BRETHREN AND SISTERS, AFTER HE WAS SENTENCED. Grace and peace from God our heavenly Father, and his Son Jesus Christ our Lord, who gave him- self for our sins, that he might deliver us from this present evil world, according to the will of his Fa- ther ; to him be praise, honor, glory and thanks- giving, now and forever. Amen Gal. 1:4; Revela- tion 5:13. My most beloved wife and sister in the Lord, and all dear brethren and sisters of the church at Gh. , after I was sentenced to death, my heart felt inclined to write something to you, and to my beloved wife, whom I commend to you and to the word of God, out of a true, affectionate heart, and genuine, un- feigned brotherly love, which I have to you even unto death. Hence it is my brotherly exhortation and epistle to you all, not to fear those who can kill the body; since after that they can do no more. And, as Peter says : "Be not afraid of their terror, neither be troubled ; but sanctify the Lord God in your hearts." 1 Pet. 3 : 14, 15. And as he further says (dear brethren and sisters in the Lord) : "Think it not strange concerning the fiery trial which is to try you, as though some strange thing happened unto you : but rejoice, inasmuch as ye are partakers of Christ's sufferings; that when his glory shall be revealed, ye may be glad also with exceeding joy." 1 Pet. 4:12, 13. Well might the apostle exhort us to rejoice; for I can write it with truth, since every thing has now befallen me, except death ; however, sentence has been passed upon me. In the first place I had great joy according to the spirit when I was delivered into bonds ; though many thoughts and misgivings came to the flesh, yet I rejoiced according to the spirit, that I had been chosen of God, to suffer for his name. In the second place, when I had confessed my faith before the authorities, and was then greatly tortured, I felt that God was with me; for, he gave me such strength, that no matter what sufferings and tortures they in- flicted upon me, they could get nothing out of me, but what tended to the praise of the Lord, and to my salvation ; wherefore they became angry, and asked me whether I would not yet tell ; for, said they, "We have power to torture you thus every day." I said: " My body is before you; do with it as you please. ' ' After all this had taken place, my joy was still greater ; I could not express the praise of the Lord, nor sufficiently thank him for the grace he gave me, that I was counted worthy to suffer for his name, and to seal his word with my blood; for the marks which I then received, and the pain, re- mained in my members unto the last day; the Lord be praised forever, since I well deserved to be chas- tised for my sins and transgressions. Afterwards I was twice brought before a monk. The first time he wanted to know my faith. I said : " Ask the au- thorities before whom I confessed it.' ' He thereupon commenced to talk a great deal about incarnation, and baptism. When he had finished speaking, I asked him whether he meant thereby to maintain his ground ; or he meant, that I should interrogate him, and prove the contrary to him ; but he would not hear my defense, and began to rail greatly against Menno and his books, which, as he said, he had read much, and found many lies in them. I said : ' ' Bring them all here, and let us discuss ! them for a week." He replied : "You are not the man ; so much trouble will not be taken with you." I We had many other words yet about his doctrine I and church, which it would take too long to write. I And thus I left him. Afterwards I was brought before him again, when another was with him. He wanted to dispute much about the sacrament, baptism and incarnation. But I said : ' ' You would not let me defend it, when I was with you the last time; hence I do not want to speak with you now." He was not satisfied with this, and said he should compel me to speak, with the instruments of the Margrave; he also asked me whether I was ashamed of my faith. I replied : "I was not ashamed to confess it before the authori- ties ; but I do not want to have anything to do with you people." We resolved among ourselves that we would all do so ; and I would advise everyone, to observe this ; for it profits nothing to dispute with them, since they are carnal men. I was then sen- tenced to death, when my joy became complete, so that I could not express it, since my deliverance was so nigh, and I considered the words of the apostle , where he says : ' ' Rejoice, inasmuch as ye are partakers of Christ's sufferings; that, when his glory should be revealed, I might be glad with ex- ceeding joy; " and what he further says : "If ye be reproached for the name of Christ, happy are ye ; for the Spirit of glory and of God resteth upon you ; on their part he is evil spoken of, but on your part he is glorified." 1 Pet. 4:13, 14. When I thought upon this, and other passages of Scripture, and when I saw how transient tribulation and suffering were, and what beautiful promises were given me, and that I was to enter into rest with my dear brethren and sisters who went before and are under the altar, and wait for all our fellow brethren and sisters that must yet follow us, then all tribulation had to flee from me, when I beheld this with the spirit. Therefore, my dear brethren, I do not write you this out of vain glory, but for the consolation and strengthening of your hearts, so that you may not be afraid of those who can kill the body, since after that they can do no more; but that you, dear brethren and sisters, may always be manful, and ever remember your leaders, who have spoken unto you the word of God, even as Paul says : "Remem- ber them which have the rule over you, who have spoken unto you the word of God : whose faith follow, considering the end of their conversation. ' ' Heb. 13:7. Hence, my most beloved, give attend- ance always among yourselves, to exhortation, to reading, to praying ; and do not forsake the assem- bling of yourselves together, but exhort one another to love and good works, and be firmly united in love, and use hospitality one to another ; always be of one heart and of one soul among yourselves, so that when you get into bonds (if this be the will of the Lord) your heart may be unencumbered. 606 MARTYRS MIRROR. Herewith I commend you to the Lord, and to the word of his grace. Amen. Farewell, farewell to you all, my dear brethren and sisters in the Lord. Written by me, Jelis Bernaerts, to you, my dear brethren and sisters in the Lord, from the bottom of my heart, and out of true love. Amen. JAN BOSCH OF BERGH, OR JAN DURPS, A. D. 1559. This Jan Bosch, commonly called Jan Durps, was a pious, honorable man, and a linen-weaver by trade. He lived at Maestricht, and though the divine knowledge of the truth was greatly estranged and obscured, the light of divine grace appeared unto him, and the true evangelical truth was pre- sented to him, and he thus joined the church of the Lord, fulfilling the obedience instituted and com- manded by Christ, the Son of God (Mark 16 : 16); and as he for a time gave good heed to his calling, it was entrusted him of the church, and he was or- dained, that he should take the oversight somewhat of the church, and minister to her with the word of the Lord, by reading as well as exhorting; which, when he, though with much reluctance, had con- sented, he faithfully did, putting his talent to usury, to the best of his ability. As this tended to the glory of God, and to the edification of the church, Satan, who is ever the enemy of everything that is good and God-pleasing, sought to destroy this good work, and to this end inspired his ministers to report this good man to the authorities, as a heretic and Anabaptist. The authorities, deceived by this spirit, thought they were doing God service, and proceeded with rash- ness. One of the burgomasters, in broad daylight, went with his constables to the place where Jan Durps, under his master, was working at the loom : he apprehended him, and, leading him through the city, brought him to the Landtskroon (the city hall), and imprisoned him there. He was immediately examined by priests and monks, who approached him in many ways. He plainly confessed his faith to them, and that he was baptized upon faith in Christ Jesus; also, what he thought of the sacra- ment. All this he confessed according to the Script- ures, reproving the idolatry which they committed therewith. When this petty council and the priests had ex- amined him, and he had confessed his faith, and immovably adhered to it, they deemed the case so grave as to be criminal in its nature; hence they delivered him to the lords through the Bailiff. These took him, and put him in prison, in which Jan re- mained for a time in confinement. In the meantime his wife sent him a letter, in which she exhorted him, to be of good cheer in his sufferings, and to adhere faithfully to the truth unto death; which he very thankfully received, comforting, in return, his wife, and exhorting her, and the friends together, that they should adhere to the truth, and continue therein unto the end; he also earnestly requested the prayers of the faithful. He suffered many tort- ures, because they sought to extort from him who, in the city, were his brethren and fellow-believers. But the Lord kept his lips, so that not a single name could be obtained from him, however greatly he was tortured for it. The time having arrived, sentence was pro- nounced upon him, namely, that he should, accord- ing to the imperial decree, be burnt alive to ashes; to which he listened with good cheer, and submitted to it, suffering himself to be bound, and led between many sergeants armed with sticks and halberds, which now and then descended upon the head ot some individual approaching Jan too closely, in order to hear his words; for on his way from the prison to the Vrijthof, Jan spoke much to the people, tell- ing them to remember that a man had been among them, who had told them the truth. He urged them hard to repent, amend their life, and seek God's grace. When he arrived in the Vrijthof, where the scaffold had been erected, said place was found to be filled with arquebusiers fully armed, all the four companies of arquebusiers of the city having been commanded to appear there with their arms. Jan artlessly ascended the scaffold too, and was led into a hut by the executioner, who then set fire to the same in several places. As Jan stood in the flames, he cried aloud several times: "O Lord, into thy hands I commend my spirit: and was thus burnt to ashes as a faithful witness of Jesus Christ. ' ' This took place on the 23d of September, in the year 1559. HANS VERMEERSCH, ALSO CALLED HANS VAN MAES, PUT TO DEATH AT WAESTEN, IN FLANDERS, FOR THE TESTI- MONY OF JESUS CHRIST, A. D. 1559. Confession of Hans Vermeersch, zvritten by him while imprisoned at Waesten in Flanders A. D. 1559. In October A. D. 1559, I was brought before the inquisitor to confess my faith before him. He de- manded to know my age, my name, and where I had been; he then asked me whether I was rebap- tized. I said: " I know but one baptism, as is writ- ten in Ephesians (4:5); which is the baptism of be- lievers, as is stated by Matthew and Mark in their gospels. And also as Peter said (Acts 2:38, 41) to the people that heard it: Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins. Then they that gladly received his word were baptized. Mark, in the same chapter, and read with attention: They brake bread; fear came upon them ; they were all of one soul, and had all things common; all of which an infant cannot do." Verses 42, 43; and 4:32. He then asked me why I believed that the Gospel was true. I replied: " Because every word is established in the mouth of two or three witnesses. Deut. 17:6; Matt. 18:16. Now there are four evangelists, as Matthew, Mark, Luke and John, who all together testify and speak of one Christ and Messiah, who is the Son of God, and God is his Father. That there is a God, is also MARTYRS MIRROR. 60T clearly seen from the creation of the world, and the signs and wonders which we daily behold, as caus- ing corn, grass, apples, cherries, nuts, etc. , to grow as may be seen. That the Gospel is true may further be seen from this: I have read that Christ says: Blessed are ye, when men shall revile you, and shall say all manner of evil against you falsely, for my name's sake. Matt. 5:11 Christ also says: Ye shall be hated of all men for my name's sake, 10:22. When I read this, I believed it, and now I find it to be true in me and in others, and believe that the Gospel is true. Now every one may know, see and understand that it is as Paul says : All that will live godly shall suffer persecution. 2 Tim 3: 12. Hence I say: By all these witnesses, who cannot lie, we may boldly say that the Gospel is true, let every one take good heed." With this they tormented me greatly. They then asked me concerning the Roman church, whether I did not believe that it was the true church, which is built upon the rock which is Christ. I said: "No." Then he asked me which church I believed to be the true church. I replied: " The congregation of believers in the name of Christ, as Christ said to Peter: Thou art Peter, and upon this rock I will build my church (Matthew 16: 18); that is to say: those who have such a faith as Peter had, as can easily be seen in the second epistle t© the Corinthians, (6: 16), where Paul says: What agreement hath the temple of God with idols ? for ye are the temple of the living God ; as God hath said, I will be their God, and they shall be my peo- ple. Thus, all believers who assemble in Christ's name are the true church." They also asked me whether the sacrament used by the church in the mass is not flesh and blood after the consecration by the priest — whether it is not the body of Christ in flesh and blood. I replied: " How should this be possible; for it is written in Acts (1:9), that he ascended to heaven; and in the seventh chapter (v. 56) Stephen says: I see the heavens opened, and the Son of man standing on the right hand of God. And Peter, in his first epistle, third chapter, says that he is risen, and gone into heaven, and is on the right hand of God; hence he is not here. ' ' He then asked me, whether he was not able to be here by his divine power. I said: "He can do nothing contrary to his word; he is Almighty, I know; but he does not act contrary to his word." They further said that when he held his supper with his disciples, he gave them his body as is written in the text, since he said: "Take, eat, this is my body. " Matt. 26:26. But I replied that he did not give his body, but a morsel of bread; for it is obvious that it '[the body] was immediately de- livered into the hands of the Jews, and suffered, and was hung on the cross; hence he certainly could not give his body to eat, as he says himself: I will not henceforth drink of this fruit of the vine, namely, the wine which he before called his blood . Read the tenth and eleventh chapters of the first epistle to the Corinthians, where you can obtain a fuller under- standing. Hence he did not give his apostles his body; but it represented his body. He then asked me what I thought of the service performed in the church. I said I regarded it as a great and abomin- able idolatry. Thereupon he said : ' ' Then you con- sider her the whore of Babylon?" I replied: "Yes, as is written Rev. 13:4, of the beast that caused himself to be worshiped; hence, as many as would not worship him, or receive the mark in their hand, or in their foreheads, etc., who opposeth himself against God in his elect. He then told me that we could not show that our church, namely, that of the Anabaptists (as they called it) had been in existence forty years ago; and that their church had contin- ued, etc. I replied: "We do not keep a register for our church, as does the Roman church; she would soon be discovered; for every one seeks to destroy or kill her, and she has not (as has the Roman church) the Emperor or the King for her helper, but Emperor, King or Prince diligently seek to destroy her. But I will show you that she is fif- teen hundred and fifty-nine years old. For Christ is the foundation stone and it is that long since he was crucified." They rejoined: "Yes, the Roman church; for she was instituted by Peter; he was the first; after him all the holy popes, and all the holy doctors [teachers], as Jerome, Augustine, Ambrose, Bernard, who are the four doctors of the holy church , will you not believe these, who were such learned men ? " I said : "I believe only the word of God." They also asked me whether I did not believe in God the Father, God the Son, God the Holy Ghost: three persons, and one true God. I said: ' ' I find but one person in the Scriptures. ' ' They asked me who it was. I said : ' ' Christ, who was seen and heard; but the Father no one has ever seen. Who then can say what person it is? for he is invisible. John 9:37; 1: 18. Neither has any one ever seen the Holy Ghost. True, he has been seen to descend as a dove upon Christ, but a dove can- not be a person. ' ' Then they said : ' ' You do not believe that there are three persons?" I replied: " No, unless it be shown me by the Scriptures; but I confess that they are three in essence, yet only one true God. The Father is not the Son, nor the Son the Holy Ghost. The Father I confess as the Father; Jesus Christ as his Son, who proceeded from him ; and the Holy Ghost, as proceeded from both the Father and the son; yet, inseparably one true God." John 17:8; 15:26. He then asked me whether Christ did not as- sume his flesh and blood from Mary. I replied: "This will have to be shown to me." They said: "He is of the seed of David." I said: "That he assumed his flesh and blood from Mary, this the Scriptures do not say. Read Luke, first chapter, where the angel said : ' Thou shalt conceive in thy womb;' and, further on, when Mary said: 'How shall this be, seeing I know not a man ? The angel answered and said unto her, The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee: therefore also that holy thing which shall be born of thee shall be called the Son of God.' Consider these words; he says: 'that holy thing. ' And Paul says that the first Adam is of the earth, earthy ; but the second is the Lord from heaven. Read in the first epistle to the Corinthians, 608 MARTYRS MIRROR. in the fifteenth chapter (verse 47), where you can I see it clearly. Also, Heb. 10:5, where Paul says:] ' Wherefore, when he cometh into the world, he saith, Sacrifice and offering thou wouldest not, but a body hast thou prepared me.' Again, John 16: 28, i where Christ says that he came forth from the Fa- ther, and came into the world ; and many other places, as in chapters eight and nine. Examine the Scriptures, John's Gospel, and the epistles." He then asked me, whether he took no substance from Mary, in the way of nursing, etc. I replied that she offered him up; when he had been brought forth she wrapped him in swaddling clothes, and laid him in a manger. We further find that she cared for him; as when at the age of twelve years he was ! lost, they sought him, when they returned from Jerusalem. It says that they sought him diligently, and sorrowing (Luke 2:48). He then*asked, whether she did not suckle him. Arts. "Christ spake (when the woman said: 'Blessed are the paps which thou hast sucked) : Yea, woman, blessed is he that hear- eth my word, and keepeth it." Luke 11:27,28. Qaes. "What do you think; tell us your opinion?" Ans. " I must not speak of that concerning which the Scriptures give me no information; suppositions are of no value." He also asked me, whether Christ ! was not of the seed of David. I said : ' ' How should ; he be of the seed of David ; for Christ said himself j (when the Pharisees asked whose son he was, whether he was not the son of David): How then ! doth David call him Lord, saying, The Lord said i unto my Lord, Sit thou on my right hand, till I | make thine enemies thy footstool? If David then call him Lord, how is he his son?" Matt. 22:42,45. They did not know what to say. I then said: "I know that he is born out of the seed of David, but | not of the seed of David." Rom. 1:3.* They re- j plied: "Gal. 4:4 it is written that he was made of a ! woman." I said; " It is preposterous, that a woman ; should make a child. Do not all the other Script- j ures say: "Born of a woman?" He said: "I could show in forty places, that he is of the seed of David." But he would not show it. I then said: " If she con- [ ceived him of the Holy Ghost, he cannot be of the seed of David. ' ' He also asked me, where men went to, when they leave this world. I replied : ' ' Thev fall asleep in the ; Lord, as the Scriptures testify, namely, the believ- i ers." Acts 7:60. He asked whither the souls went. I replied: "Paul said that he was willing to fall | asleep according to the flesh, and to be present with the Lord; and thus am I minded." 2 Cor. 5:8. He then asked where the other souls went' to. A?is. "The Scriptures say nothing about it; neither can I say whither they go." Ones. "What do you think about it? they go somewhere." Ans. " I leave this to Divine Providence." He then asked what I thought of the resurrection of the dead. I replied: "As is written 1 Corinthi- ans 15:53, where Paul says that this mortal shall put on immortality, and this corruptible, incorrup- tion, and that this same body shall rise." He was unable to reply to this. He then asked me whither children went that died without baptism. I said: "Where it pleases God." He asked whether they were saved. Ans. ' ' Christ blessed the children, and said : Of such is the kingdom of heaven. ' ' Matthew 19:14. Ques. " Then you say that they are saved? " Ans. ' ' If they have the kingdom of heaven, they are happy enough." Q7(es. "Behold, they are damned, this is clear." Ans. "Read Romans 5: 17 — 19, where it says that as by one man's diso- bedience death comes, so by the obedience of one life comes upon all men." He further asked me whether I would not be obedient to the magistracy. Ans. "Yes, my lords, so far as it is not contrary to the command of God ; for Peter says we ought to obey God rather than men." Acts 5:29. He then asked me whether I would not swear before the lords. Ans. "No." Ques. "We must obey the magistracy; Paul and Peter teach this." Ans. "Christ says: 'Swear not at all; neither by thy head, etc. ; but let your yea be yea; and your nay, nay; for whatsoever is more than these cometh of evil. Matt. 5:34; Jas. 5:12. Also 2 Cor. 1:17. He then asked me whether we were not bound to tell the truth. Ans. "Yes." Ques. " Tell me who your accomplices are ? ' ' Ans. ' ' To accuse our neighbor is not the truth; Christ does not teach that." He then adjured me by Jesus Christ, the Son of the living God, that I should tell him. I said: " I care not for your adjuring; it is sorcery." Then he said that we were bound to act contrary to the command of God, on account of the adjuration. They greatly tormented me with those who brought the man that was sick of the palsy; they said that his sins were forgiven through the faith of those who brought him; and that thus it was, through the faith of father and mother, with infants, in baptism. But he does not say: through the faith of those who brought him; it simply says: seeing their faith. Matt. 9:2; Mark 2:5. I have written this much out of love; if I have not written you truly, bear with me; but I think I have written according to the Scriptures; receive it kindly. Farewell. I must affectionately greet the friends everywhere, requesting that they pray for me. Know that I am of good cheer, the Lord be praised. The grace of the Lord be with you all. Amen. * The author of this confession apparently bases his argument upon a version of the Scriptures in which the preposition, or prepo- sitions, on which his argument hinges, are different in significa- tion, at least in his view, from those occupying corresponding posi- tions in our English translation. — Trans. ANDRIES LANGEDUL, MATTHEUS POTTEBACKER, AND LAUWERENS VAN DER LEYEN, A. D. 1559. At Antwerp three brethren, named Andries Lang- edul, Mattheus Pottebacker and Lauwerens van der Leyen, were apprehended for the truth. Andries Langedul was apprehended at a time when a meet- ing had just been held in his house for the preach- ing of the word of God. Some one had -spied it out, and thus the Margrave came there just after the congregation had dispersed, and while Andries was sitting on his porch, reading the Bible. He arrested him on the spot. MARTYRS MIRROR. BOO APPREHENSION OF ANDRIES T.ANGEDfl,. His wife was confined at the time, which the Margrave discovered when he walked towards the chamber, and saw that the midwife had the child on her lap ; for the woman had just been delivered. Perceiving this, the Margrave withdrew from the chamber, but apprehended also the women who had come to assist the woman in her distress, and caused the lying-in woman to be guarded by some of his servants. But the nurse, vexed at this, pre- vented the apprehension of the woman, by enter- taining them very liberally, and plying them with wine, so that the sick woman was, without their knowledge, conducted, on planks, across a well be- longing to the two neighbors in common, and thus went from her neighbor's house to the house of Christian Langedul, her husband's brother, whose wife was also confined at that time. It has not come to our knowledge, on what par- ticular day Andries Langedul was apprehended, but he offered up his sacrifice with Mattheus Potte- backer and Lauwerens van der Leyen on Thursday, November the 9th, A. D. 1559, and this not pub- licly, but they were beheaded in prison, in a place where the other prisoners, of whom there were many at that time, could see it from the windows of their cells. When Andries knelt down to submit to the sword, he folded his hands, saying: "Father, into thy hands I commend" — but: "I commend my spirit" was not finished, the rapid descent of the 39 sword preventing it. Thus all three were put to death as lambs of Christ for the slaughter. Lauwerens van der Leyen wrote several letters in prison, the following of which have come to our hands. THE FIRST LETTER OF LAUWERENS VAN DER LEYEN. Grace and peace be unto all the brethren residing at Emden, especially to my two brothers, and Tonijntgen, Lieven's wife. May the Lord Jesus Christ strengthen you and us all, through his divine Spirit. Amen. I, Lauwerens van der Leyen, imprisoned for the testimony of Jesus Christ on the 21st of May. On the 22d I confessed my faith before the Prometetir, Mr. Claes; for he came alone, in hopes that I should say what he wanted to hear; but the Lord kept my lips. Asked, before whom I had been to confession and to the sacrament on Easter, I replied: "Before Mr. Lieven Biestman, but not last Easter; for he has been dead for two or three years." I was asked : ' ' Do you not believe that God is in the sac- rament in flesh and blood?" I said: "No." What then do you think the sacrament to be? "An idol," I replied. I was asked whether I did not believe in the Roman church, of which the Pope is the head. I replied: "No; for I loathe the Roman church, for 610 MARTYRS MIRROR. she is utterly contrary to the truth; but I believe in the apostolical church, of which Christ is the head. ' ' What do you think of infant baptism? " I regard it as worthless and an abuse; for I renounce my first baptism." "Then you are not baptized?" I said: "No." "Is baptism not necessary, then?" I re- plied: "Yes, it is necessary to perfection." "Why then are you not baptized?" I replied: ' ' I was not good enough yet. " " Why ? " " Because I was too much involved in this world ; for I was, and am still, greatly in debt, and I thought that if I should be apprehended, people would say that I was a cheat, and thus many should be offended; for this reason I forbore to receive baptism. But I consider it good and right, and want to live and die herein; and though I have not been baptized, the Lord in his mercy will save me, through his sufferings and precious blood ; for I believe all that a Christian is bound to believe; and herein I will abide, you may do with me what you please; for I am now in your power. ' ' I was further asked what I believed concerning the incarnation ; whether I did not believe that Christ came from Mary's flesh and blood. I said: ' ' I believe as the Scriptures testify concerning it, John i and Luke i." And I stated it at length. Thus it remained, and I had to note it down. This was the severest assault ; it lasted two or three hours. On the 24th of May the Dean of Ronse and two others came. He approached me with many fine words, and said : ' ' Lauwerens, you must suffer yourself to be instructed; it will not do for you to depend upon a few lay men, who have made stock- ings for thirty or forty years. ' ' I replied : ' ' Do you think that I depend upon men? he that trusteth in man is cursed, as the Scripture says. I put my trust in God alone, and in his living word ; and herein I will abide as long as God grants me life. ' ' Jer. 17:5; 1 Tim. 6: 17. But they wanted with many words to show me, that God was in the sacrament; however, I would not believe it at all. With these words we parted, having been together at least two hours. Written in haste, by me, Lauwerens van der Leyen, the 25th of May, A. D. 1559. THE SECOND LETTER OF LAUWERENS VAN DER LEYEN. Grace and peace be multiplied unto you, my most beloved brethren and sisters in the Lord. Know that I was examined, and that the Margrave wanted to know much from me. I said I wanted to tell him all that concerned my faith. He said: "You shall tell me all." I said: "What do you wish to know?" He asked me: "What do you think of the baptism you received in your infancy?" I said: "Nothing at all." He then wanted to know where it was written that infants should not be bap- tized. I said: "Mark 16:16; Matt. 28:19." Much incensed at me, he asked me: "What do you think of the seven sacraments ? " I replied : "I have never read anything about it. ' ' This question he repeated twice or three times. I said: "I have never read about it; but I believe that Christ is sitting on the right hand of his Father, where I hope to be with him, when the time will be fulfilled." He then asked me concerning auricular confes- sion. I said : "I acknowledge a confession ; but I think nothing of auricular confession; but I confess daily before my heavenly Father." This enraged the Margrave, and he said that he should have me placed to the stake, or thrown into the water. I told him to do with me as he pleased, since my flesh was at his disposal. He then told me, that he should send other learned men. I replied that I already had the faith I wanted to believe. He said: "You must hearken to them." I answered: "Though you cut me limb from limb, I trust I shall not deny the Lord my God. ' ' Then the Margrave and his Judges were very angry at me; for one of the latter said, that he should put me on a galley; but I replied: "Do with me as you please." Then the Margrave said: "I shall not be so lenient to him; but we will have him placed to the stake." I said: "I remind you of my sentence;" and told him, how, when I was apprehended the last time, I had been prohibited, on pain of decapitation or the stake, from singing any hymns, and that I should take care not to be one of such people. "But" [said I] " I do not say this because I am therefore now the bolder; for even if I had never previously been prohibited from it, I should not want to deny my Lord and God." The Margrave then asked me: "Does your mother also belong to them?" I replied: "I wish she did." And I said: "When I used to gamble and get drunk, and to follow the world, I was left unmolested; but now that I truly confess the name of God, I am persecuted; but it is as the prophet Isaiah says: 'Truth is fallen in the street, and equity cannot enter; and he that departeth from evil mak- eth himself a prey.' " Isa. 59: 14, 15. One of the Judges then said to me: "Have you also stolen?" Tasked him twice or three times: "Did you ever hear that I did?" but he made no reply. They then began to speak very suavely to me, and said: "If you will renounce all that you have said here, we shall tear this paper in pieces, and show you mercy." And the Margrave said: "You certainly know, how your sister fared on this account, whom I caused to be thrown into the Scheldt." But I replied that she had died for the truth; and as regards myself: "I do not want to deny my Lord and God, who created and made me; I will rather let you do with me whatever you please." Then the Margrave said: "Do you think we cannot also read ? we, too, daily read the Script- ures; but these cobblers and tailors want to be wiser than we are. I am very glad that you have fallen into my hands; for, doubtless God the Lord sent you into that house, that I might punish you, so that others should take an example from you." And he applied many ugly epithets to me, and said: "You have often eaten and drank in my house; I am sorry I did not tie up your throat." And he asked me: "If you were not a prisoner, would you have yourself rebaptized?" I said: "If you will MARTYRS MIRROR. 611 release me to-morrow, I will use diligence to have myself baptized ; for this behooves believers." He then asked me : Will you confess nothing else ? ' ' and interrogated me concerning princes and lords, and the Pope of Rome. I said: " I hold God Almighty to be my Supreme Creator, and my King." Then the Margrave said : "I have at home a little book, covered with chamois. " I said: "My lord, that book belonged to me, and if you will read it, you will therein find what our faith is." He replied: "They were first published by the Pope of Rome." I said: "I do not regard them thus; but it is the Testament, left us by God for a memorial. ' ' He was enraged at me, and said : "I wish I had never seen you;" and irefully said: "Begone; for I and these lords, the judges, came to instruct you; but we shall send you other learned men. ' ' I thanked him much for the trouble they had taken. My dear friends, I did not fear them, no matter however they threatened me. Luke and Matthew say: Whosoever shall seek to save his life shall lose it; but he that loseth it for my name's sake shall find it. Luke 17:33; Matt. 10:39. They thought they were afflicting me greatly; but I was not afraid of them at all. I hope soon to be released from this flesh. My dear friends, do not fear them that kill the body, but fear him who created and made you, and has power to cast you into the eternal fire of hell. Luke 12 : 5. Herewith I commend you to the Lord; and may the mighty hand of God guide and keep you, my clear brethren and sisters in the Lord. They also asked me, whether I should be saved, because I had not received baptism. I replied: "Yes, for I trust that the Lord will have respect to my willingness, since he had respect to Abraham's willingness." Gen. 22 : 12. Brethren and sisters, pray for me, that with the help of God I may remain steadfast unto the end. I trust that you regard me as your brother, though I have not attained to perfection.* Written by me, Lauwerens van der Leyen, July the 10th, 1559, at Antwerp. A BRIEF CONFESSION OF FAITH, AND PART OF THE DISPUTATION WHICH I, LAUWERENS VAN DER LEYEN, HAD ON THE FOURTH OF JULY, 1559, WITH THE LORDS OF THE LAW, AT ANTWERP, AND THE DEAN OF RONSE. (7b relate it all ivould require too much time.) A confession of faith, and a confession of the eternal God, who is from everlasting, and who will abide forever, without beginning and without end, who is and was; this same only One is an eternal God ; and there is no other ; him I confess to be an eternal God, namely, an eternal Father, and I also confess his only Son to be one with his eternal Holy Spirit. Thus he is a perfect God, and besides * Apparently an allusion to the fact of his not having' been bap- ized -Translator. him there is no other, namely, Father, Son and Holy Ghost. 1 John 5. According to my belief and the testimony of the holy Scriptures they are one. Amen. The almighty, eternal God, with his eter- nal, almighty Son, who is also the Word of the Father; to this great, incomprehensible, unblama- ble, and invisible God, who by his eternal Word made the world, and without him was not anything made that was made, that is in heaven and upon earth, the invisible became visible; to this eternal Son, who also is the Word of the Father, be praise forever and ever. Amen. John 1:1, 2; Co- lossians 1:10. Of him we want to speak, of this eternal Son, who was with his Father, and was with him in essence or in divine form, through whom and with whom he operated from everlasting; for by him the world was made, and all that is in it, and without him there is not anything made; to this eternal Son, who is one with his eternal Father, who is from the beginning of the creation of God (Rev. 3; 14), without begin- ning and without end, to him be praise and glory forever and ever. Amen. For when God made man, he created him after his image, and made him ruler over all things, and gave him a commandment, which he was not to transgress. But as man was frail, and the devil sub- tle and cunning, and deceived man by fair pre- tenses, the devil induced him to transgress the faith ; and man thus transgressing, sin was brought into the world; and he was ashamed and hid himself from the face of God, and thus the curse came upon the whole world ; so that God said : Cursed is the ground for thy sake. And thus man remained un- der the curse; so that no one could make atonement for sin, since it was impossible for man, because he was weak through the flesh, was compassed with infirmities, by sin or weakness, according to the holy Scriptures. Hence sin could not be taken away or atoned for by man, because all were subject unto sin. Now as it was not possible that reconciliation for sin could be made by man, God promised his eternal Son, even as he often spoke to the people through the prophets, that he should raise up Jesus, the Savior, whom he had promised through many generations, as we find written in Matthew 1. These promises were fulfilled from Abraham to Jesse, the father of David; from David to Jacob, the father of Joseph, the husband of Mary, the pure virgin, whom God honored, and who also waited for the promise that the Savior should be raised up, and was not unbelieving when the angel said to her: Behold, thou shalt conceive in thy womb, and bring forth a son, and shalt call his name Jesus. He shall be great, and shall be called the Son of the Highest. Luke 1:31, 32. Here we have the assurance that the promises are fulfilled which he had promised from generation to generation, Matt. 1, which are now fulfilled in that generation ; hence there is fulfilled the word. Acts 13:22. I have found David the son of Jesse, a man after mine own heart, which shall fulfill all my will. Of this generation was born the Savior Jesus, the Son of the most High God, though he existed before; but he was manifested in the latter days, to redeem us, and to gather those that were 612 MARTYRS MIRROR. scattered, of whom Paul says that he gave many precious promises in the Holy Scriptures concern- ing his son, which was made of the seed of David according to the flesh; and declared to be the Son of God with power, according to the Spirit. Ro- mans 1:2, 4. One of the judges said to me: " If Christ is not of Mary's flesh, then the promise is not fulfilled yet." I said: "It is not written that Christ is of Mary's flesh." This Dean said to me : " It is writ- ten; you lie, for it is written : That holy thing which shall be born of thee shall be called the Son of God. Again : A virgin shall conceive, and bear a Son. Again : That he was born of the seed of David, ac- cording to the flesh. ' ' I said : ' ' My lords, it is true; but it is not written as you have said. Hear, my lords, I call you to witness, he has brutally called me a liar; nevertheless, it is not written thus." Again he said : ' ' You lie. ' ' I replied : " If I were disposed to call you a liar, I would say that you lie yourself." I said: "My lords, listen: Luke 1:26, etc. The Angel was sent from God to a virgin espoused to a man whose name was Joseph, of the house of David; and the virgin's name was Mary, and she was a pure virgin. And the angel came in unto her, and said, Hail, thou that art highly fa- vored, the Lord is with thee : blessed art thou among women. Thou shalt conceive in thy womb, and bring forth a son. He shall be great, and shall be called the Son of the Highest; and the Lord God shall give unto him the throne of his father David, and of his kingdom there shall be no end . Mary said : How shall this be, seeing I know not a man ? The angel said unto her: The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee : therefore also that holy thing which shall be born shall be called the Son of God. That which was conceived in her was of the Holy Ghost. Matt. 1 : 20. It does not say there, that he is of Mary's flesh." One of the judges again said: "The promise is not fulfilled yet." I replied : "It is fulfilled; if you will listen to me, I will tell you." I then told him that the Savior and Redeemer came, and suffered much here for our sakes, even as is written that Christ the Savior himself said : God so loved the world that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life. John 3: 16. And thus he came into the world. And he left us an example, that we should follow his steps. 1 Peter 2:21. Again Zachariah truly said : ' ' Blessed be the Lord God of Israel ; for he hath visited and re- deemed his people, and hath raised up a horn of salvation for us in the house of his servant David ; as he spake by the mouth of his holy prophets, which have been since the world began : that we should be saved from our enemies, and from the hand of all that hate us ; to perform the mercy promised to our fathers, and to remember his holy covenant ; the oath which he sware to our father Abraham, that he would grant unto us, that we, be- ing delivered out of the hand of our enemies, might serve him without fear, in holiness and righteous- ness before him, all the days of our life." Luke 1:68 — 75. Thus we find indeed, that the promise is fulfilled; but that Christ is of Mary's flesh, this we find nowhere written. The Dean of Ronse asked me: "How then did he become flesh ?" I told them that he who was from everlasting with his Father, by whom all things were created and made, that are in heaven and upon earth, visible and invisible, yea, the living Word of the Father, who was with the Father, came from his kingdom on high, and be- came man, and thus came into the world, and saved us with his own blood. Rev. 1 :5. The Dean asked: "Did he then become changed?" I told him as is written : ' ' The Word was made flesh, and dwelt among us." John 1:14. The Dean said to me: "You are the vilest sect that ever was upon earth." I told him that he was a rotten sect, in presence of all the judges, or the court; and (said I) I will prove to you that you are a sect; for your people cannot prove a single point of all that you observe, with the word of the Lord ; and Christ says : " Every plant which my heavenly Father hath not planted, shall be rooted up." Matt. 15:13. I then asked him, where he found anything written con- cerning the institutions observed by them, such as the christening of bells, tonsure, the consecrating of water, that one wears shoes with holes, and another stockings without toes, each in his own way, all of which is certainly not sanctioned by the word of God." I further said : "My lords, I have offered to dispute from the Holy Bible, publicly, before the whole court." The Dean said to me: "You will be thrust into a bag, and suffocated with a ball in your mouth." I said : "You hypocrite, do you not fear the word of the Lord, which says that with the breath of his lips shall he slay the unmerciful ? Isaiah 11:4. Again : A man that doeth violence to the blood of any person shall flee to the pit; let no man stay him. Prov. 28:17. Ye serpents, ye generation of vipers, how can ye escape the damnation of hell? Matt. 23:33. Repent ye, and believe the gospel; for your days may be brief." Mark 1:15. He asked me how I knew that the Gospel is the Gospel. I said to them : "This is a strange ques- tion ; but if you will listen to me, I will tell you. Should I not know, said I, that it is Gospel, that Almighty God said and taught : Repent ye, and believe the Gospel ? and that he came down from his kingdom above, and suffered so much for our sins ; yea, he who was rich, became poor, that we through his poverty might become rich ; when he called men unto him, that they should follow him, and commanded his apostles to preach it through- out all the world : He that believeth it, and is bap- tized, shall be saved ; but he that believeth not, shall be damned." Matt. 28:19; Mark 16:16. They asked how I knew that his apostles had written this; and said : ' ' Other men printed it ; you have never spoken with or seen the apostles — how then do you know it? there are other evangelists whom you have never seen ; how then do you know whether this is the Gospel? men wrote this to suit themselves." O subtle devil, thought I in my heart, and told them that the holy Scriptures were given through the Holy Ghost, and not without him, since Paul says : I will not dare speak of any of those things which Christ hath not wrought by me, to make the MARTYRS MIRROR, 613 gentiles obedient, by word and deed. Rom. 15 : 18. And, as the apostle Peter has said, that no prophets ever produced the Scripture by human will ; but holy men of God spake as they were moved by the Holy Ghost. 2 Pet. 1:21. Thus, the Holy Ghost bears testimony, that the Gospel which we have, is the word of the living God, which he has given us, that we should live according to it, and thus be saved at the last day; even as it is written that these words are written, that we might believe that Jesus is the Christ, the Son of God, and that believ- ing ye might have life through his name." John 20:31. A monk asked me concerning infant bap- tism, whether I did not think it good. I said : ' ' Baptism does not belong to children, but to be- lievers. ' ' Mark 16:16. He said : ' ' Are the children damned, then?" I replied : "No; the kingdom of heaven belongs to them." Matt. 19:14. He said : "Those who are not baptized are damned." I said : "This is nowhere written, neither, that children are to be baptized." He said ; " It is written." I said : "It is not; children have no faith; but they are assured of eternal life." Matt. 19. He said : "It is written : ' Except ye be born of water and of the Spirit,, ye cannot enter into the kingdom of God." John 3: 5. I said: "They cannot be born again, for they have no sin." He said : "They have; for it is written that all are under sin." I asked him what sins children had. He said: "Original sin." I asked him why Christ had died. He said that he had made atonement ; but that we must first be baptized, before original sin is taken away. I said : ' ' This is speaking contrary to the word of God ; for when John saw the Lord coming to him, he said : ' Behold the Lamb of God, which taketh away the sin of the world ! This is he of whom I said, After me cometh a man which is preferred before me; for he was before me. ' John 1 : 29, 30. Of whom it is also written that he himself bare our sins in his own body on the tree. 1 Pet. 2 : 24. As John tells us, that he was manifested to take away our sins (1 John 3:5), and as Paul says that they are justified freely by his grace, through the redemption that is in Christ Jesus. Rom. 3 : 24. Paul further tells us, that we should thank him who hath delivered us from the power of darkness, and hath translated us into the kingdom of his dear Son : in whom we have redemption through his blood, even the forgiveness of sins. Col. 1:12 — 14. The apostle says that he upholds all things by the word of his power, and has by himself purged our sins. Heb. 1 : 3. Again Paul says : But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us. Much more then, being now justified by his blood, and thus reconciled to him, we shall be saved from wrath. Rom. 5 : 8, 9. He says : There- fore,: as by the^offense of one, judgment came upon all men to condemnation : "even so by the righteous- ness of one the free gift came upon all men unto justification of life. Ver. 18. Even as the prophet Isaiah says : He took our sins upon him." Is. 53 :i 1 . They asked me whether I had not yet changed my mind. I asked them : "In regard to what should I have changed my mind? " They replied : "In re- gard to your errors. ' ' I said : " I do not err ; but I trust in the living God, in his holy word, and in nothing else ; and from this I will not depart, for Christ has said : He that shall endure unto the end, the same shall be saved." Matt. 24 : 13. They said : ' ' Shall none be saved but you people, who began but twenty or thirty years ago, while our church has existed already fourteen hundred years, and has remained united — shall we all be damned — ?" I said : " The word of the Lord, which was before ever your church existed shall judge men in the last day; it shall judge all men. Jn. 12:48. This [word] is given us through his Holy Spirit, that through teaching we should observe all things whatsoever he has commanded us. Matt. 28 : 20. Hence, those who will not observe it have no promise of eternal life, but indignation, wrath, tribulation, and anguish will come upon them. Rom. 2 : 8, 9. Yea, he will take vengeance on them that have not known God, and have not obeyed the Gospel of our Lord Jesus Christ : who shall be punished with everlasting de- struction. 2 Thess. 1 :8, 9. We must therefore be- lieve that which has been spoken and written through the Holy Ghost, as it is written that all Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness : that the man of God may be perfect, thoroughly furnished unto all good works. 2 Tim. 3 : 16, 17. Therefore we are assured concerning the holy Scriptures which we have, that they were written by the apostles through the Holy Ghost, as Peter has said : We have not followed cunningly devised fables, when we made known unto you the power and coming of our Lord Jesus Christ, but were eye witnesses of his majesty. For he received from God the Father honor and glory, when there came such a voice to him from the excellent glory, This is my beloved Son, in whom I am well pleased ; hear ye him. Should we not then believe these words, where he says : We have also a more sure word of prophecy, whereunto ye do well that ye take heed? and thus we do take heed to these words. ' ' They asked me concerning the sacrament of the altar. I told them that I found nothing written about it; but of a supper which the Lord observed with his apostles, when the time had come that he was to fulfill that for which he had come, that it might be fulfilled which was written of him, and that he should return to whence he had come. When it was two days yet until Easter, he said: The Son of man shall be delivered up, to be crucified. And his disciples asked him: Lord, where wilt thou that we eat the passover? He told them a place to which they should go, and went with them. And as they were eating, Jesus took bread, and gave thanks, and brake it, and said: "Eat; this is my body; likewise he took the cup, saying: Drink ye all of it; for this is my blood of the new testament, which shall be shed for many; this do in remembrance of me." Matt. 26:20; Mark 14:17; Luke 22:14. I also asked them: "Did each eat his body, as he was with them, in flesh and blood?" They said: "Yes; they there ate his flesh, and drank his blood?" I asked them once more: "How did they eat him? just as he was with them? did each eat a Christ?" 614 MARTYRS MIRROR. They said: "Yes; just as he hung on the tree of the cross." I said to them : ' ' But he had only one body, and that had to be given as a ransom for the sins of the world, and was delivered into the hands of the Jews, and they hung him to the tree of the cross, and killed him, and thus he redeemed us with his blood, even as is written, i Pet. i : 19. He took up- on him our sins, and bare them on the tree. " 1 Peter 2 : 24. They said that they had also now had him even as he had hung on the cross. I said to them : " I do not believe that such a great Lord is eaten of you people, who are utterly contrary to the word of God, and full of wickedness, and disobedient to the word of the Lord ; but I believe that he ascended to heaven, and is sitting at the right hand of God his Father in heaven, Acts 1, from whence we also look for him to come again (Philip. 3:20); and that you do not have him; for if you had him, he should be crucified once more, hence, you people cannot be believed, since you all act contrary to the word of God; for it is found written that the apostles of God held their supper with a unanimous faith; and were all of one mind, and continued steadfast in all that they had seen of God (Acts 4:32; nevertheless they did not teach or say that they ate Christ's flesh, and drank his blood, just as he hung on the tree of the cross; but ttftit he ascended to heaven, and is sitting on the right hand of God, this they taught. 1 Peter 2:2; Mark 16. Yet, all that they taught was through the power of the Holy Ghost, and they continued steadfast in the faith which God had commanded them. For other foundation can no man lay, than that is laid, which is Christ, and upon this his apostles laid their foundation, and I want to remain upon it, without ever departing therefrom. " Hence I said to them: "If you want to dispute with me publicly, with the Holy Bible, I shall answer you with the word of God, concerning all that you shall speak with the word of the living God. He that is right, shall be hearkened to; but he'who is wrong, shall proclaim and confess that to this day he taught a false doctrine. This is a small part of the words which we had with the judges, the bailiff, and eccle- siastics. THIRD LETTER OF LAUWERENS VAN DER LEYEN. The peace of the Lord be with you. Amen. Grace be to you ; and peace, from God the Father, and from our Lord Jesus Christ, who gave himself for our sins, that he might deliver us from this pres- ent evil world, according to the will of God and our Father, to whom be glory forever and ever. Amen. A most affectionate greeting with the peace of the Lord to you, my dear brother Nathanael, I, your imprisoned brother Lauwerens, wish you the grace of the Lord for a greeting, and inform you, that I am of reasonably good cheer, the Lord be praised ; which, I trust, will continue so unto the end through the grace of the Lord; yea, I hope thus to appear in the day of the Lord. Know that we are waiting for the redemption of our flesh from da)- to day. Know further that I send you two hymns composed by Lauwerens de Huyvemaecker in his bonds. My dear brother, let us always hold fast those things which we have wrought, that we receive a full re- ward (2 John 8) ; and let us not be moved trom our purpose, since we are certain that we have the truth ; and that no other will ever be found; of this our con- science assures us. I am heartily sorry that I frit- tered away my time so long with the wicked and blind world, and did not improve it better. But though I have not been long in the better way, and am now a prisoner, I hope nevertheless to keep what I have, trusting in the grace of the Lord that he will not forsake me. Know dear brother, that I should have written you much more Scripture; but you are yourself taught of God, and know the truth. See that you continue in it; may the Lord preserve you and all friends therein . Herewith I commend you to the Lord, and to the word of his grace. We twelve, imprisoned to gether, greet you all with the peace of the Lord. Andries Langedul, Sander Hendericks, Anthonis Claes, Hans de Luyckener, Mattheus de Potte- backer, Lauwerens van der Leyen, Lauwerens de Huyvemaecker. The women, Adriaentgen, wife of Jochem; Kalleken, wife of Lauwerens dePese- maecker; Claertgen, wife of Jan Beun; Catelijntgen, wife of Lauwerens de Huyvemaecker; Maeyken, daughter of Andries Langedul; Grietgen Bonaven- tuers, old Maeyken, and Maeyken de Korte. By me, Lauwerens van der Leyen. Greet all the friends much, especially Tanneken and Pierijntgen, in the Blind Ass, and Maeyken, daughter of Andries. Greet Tanneken much, Lau- werens de Huyvemaecker, and his wife, greet Prijnt- gen with the peace of the Lord. I, Lauwerens, your brother, bid you farewell; my dear brother, farewell. FOURTH LETTER OF LAUWERENS VAN DER LEYEN. The peace of the Lord be with you. Amen. Grace and peace be with you, from God the Father, and the Lord Jesus Christ. Blessed be God, even the Father of our Lord Jesus Christ, the Father of mercies, and the God of all comfort; who comforteth us in all our tribulation, that we may be able to com- fort them that are in any trouble, by the comfort wherewith we ourselves are comforted of God. For as the sufferings of Christ abound in us, so our con- solation also aboundeth by Christ. And whether we be afflicted, it is for your consolation and salva- tion, which is effectual in the enduring of the same sufferings which we also suffer: or whether we be comforted, it is for your consolation and salvation. And our hope of you is steadfast, knowing, that as ye are partakers of the sufferings, so shall ye be also of the consolation. 2 Cor. 1:2 — 7. I affectionately greet you, my dear brothers Nathanael and Lieven, with the peace of the Lord; I earnestly commend myself to you, and inform you that I am of tolerably good cheer, the Lord be praised for his great grace, which he has manifested so richly towards me, in that he has redeemed me MARTYRS MIRROR. 615 from this present evil world; and that, whereas you | once saw me in so exceeding wickedness, the light of truth is now revealed to me, for which I greatly thank the Lord, and trust that I shall continue therein by the grace of the Lord; for, my dear brothers, know that we have nothing of ourselves, j but that all must come from the Lord, for the Lord j says: Whosoever shall seek to save his life shall lose it; and whosoever shall lose his life for my name's sake, shall preserve it. Luke 17:33. Seeing < then that we have a great high priest, that is passed into the heavens, Jesus the Son of God, let us hold fast our profession. For we have not a high priest which cannot be touched with the feeling of our in- firmities; but was in all points tempted like as we 1 are, yet without sin. Let us therefore come boldly 1 unto the throne of grace, that we may obtain mercy, j and find grace to help in time of need. Hebrews i 4:14, 16. O my dear brothers, as we have and know the truth, let us not part from it, but let us [ always lay our foundation upon the corner-stone Jesus Christ, so that our building may be firmly joined together (Eph. 2:20 — 22), when we are tried as gold in the furnace, that is, in all manner of trib- ulation, whether in or out of bonds; for Satan some- times torments us greatly. Eph. 6:11. Hence, let us take heed, that our crown be not taken from us (Rev. 3:11); that we may be prepared for con- flict; that we may have the helmet of salvation on ! our head, and have the sword of the Spirit. Ephe- sians 6: 17. Dear brothers, he that overcometh shall inherit all things; yea, he that overcometh shall be clothed in white linen raiment; then the crown of life will be prepared for us. O, dear brothers, fear not them that kill the body; but much rather fear him who after he has killed the body, can also cast the soul into hell. Luke 12: 5. My dear brethren, you know that I have had this written to you out of love. Excuse my little under- standing. I send you a hymn. Herewith I com- mend you to the Lord, and to the word of his grace, and bid you farewell; farewell, my dear brothers, farewell. All my fellow prisoners greet you most cordially. Hans de Luyckener greets his brother most affectionately, and Anthonis Claes greets Els- gen Aerts much. Greet all the friends much, all that fear the Lord, and remember them that are in bonds, as bound with them. Matt. 25:36; Hebrews 13:3. Dear brothers, greet also Tanneken, wife of Lenaert de Lettersetter, very affectionately, and bid her farewell in my name. Written the 25th of October, A. D. 1559, by me, Lauwerens van der Leyen, imprisoned at Antwerp for the testimony of Christ. note — The very severe decree of Emperor Charles V., made in September A. D. 1550, and re- newed and confirmed six years afterwards by Philip II., King of Spain, against the Baptists (as we have circumstantially shown for the year 1556), was now, A. D. 1560, again renewed by said Philip II., and proclaimed everywhere in the Netherlands. See aforementioned defense of William I., Prince of Orange, against his adversaries, edition 1569, page 165, extracted from the large book of decrees of Ghent, etc. It appears that in consequence thereof the blood- shedding, slaying and burning of the saints increased the more, as is evident from the following martyrs. ANTHONIS CLAES, JORIS TIELEMAN, AND HANS DE BACKER, A. D. 1560. In the year 1560 three brethren, named Anthonis Claes, Joris Tieleman, and Hans de Backer, were apprehended, examined and tortured; but they ad- hered unswervingly to their faith and the truth they had learned and accepted, and thus walked in the narrow path to the new Jerusalem; wherefore they were condemned to death by the enemies of the truth, and drowned in a tub. But even as they had to drink in the temporal death, so eternal life will be poured out to them by God. PETER OF SPAIN, GOMER THE MASON, AND JACOB THE GOLDSMITH, A. D. 1560. In the same year three other pious brethren sealed the truth with their death at Antwerp. One of them was Peter, a Spaniard, to whom, a few years previously, while yet in Spain, a brothter from Amsterdam, named Jacob Jans Ruytenburgh, had spoken, and conversed with him different times about God and his word. He finally came with the brother, by ship, to Antwerp, leaving his wife and children at St. Lucas, with the intention of return- ing to them after a while, or to come and get them. After his arrival at Antwerp, he, through ignorance, was at first shunned by the brethren, who feared treachery, since he was a Spaniard; however, upon sufficient examination and instruction, he was ad- mitted not only to the assembly, but also as a brother and fellow-member of the church of God, and re- ceived baptism upon confession of his faith, which he truly and frankly declared before the congre- gation. Shortly after, when he was about to return to Spain, to gain his wife and children, as also, some of his friends and acquaintances, and to bring them to the true knowledge of the truth, he was appre- hended by the Margrave, who was himself aston- ished to have a Spaniard fall into his hands. He was kept imprisoned for a long time, and the Span- iards took great pains with him ; but he, orally as well as in writing, clearly demonstrated the truth to them, in his own language, notwithstanding which they sought to induce him to apostatize. But as nothing could move him, remaining steadfast, he finally boldly sealed the truth and his love to God with his death, with Goiner the mason and Jacob the goldsmith, who were together . drowned in a tub, for the name of Christ. DEAF BETGEN, BETGEN OF GHENT, AND LIJSKEN SMITS, A. D. 1560. A. D. 1560, also three imprisoned sisters, namely, Deaf Betgen, Betgen of Ghent, and Lijsken^Smits, 616 MARTYRS MIRROR. were sentenced to death and drowned in a tub, in the city of Antwerp, because they could not be brought from the truth and the love of their Savior. LENAERT PLOVIER, JANNEKEN AND MAEYKEN OF AIX-LA-CHAPELLE, A. D. 1560. There was a pious man named Lenaert Plovier, about thirty-six years of age, who was a native and resident of Meenen, in Flanders, and by occupation a woolen-draper; and as he was a man of good re- port among all, he was elected appraiser of woolen cloths. Thus said Lenaert Plovier, through the grace of God, came to the knowledge of the truth, about A. D. 1555. Having, on account of his competency, been re-elected, to continue his appraisership, he refused to take the oath; but his fellow-drapers were nevertheless satisfied with him, saying: "Only come with us to the city hall, and show yourself;" for they thought that the Bailiff would pay no attention to the matter. But the Bailiff could not endure his views, and from that time on Plovier had to suffer much persecution, and dwell in secrecy. After- wards, about the year 1558, he fled with his wife and children to Antwerp, where they gained their livelihood by dealing in silk. But as a great perse- cution was raging also there, he resolved to take up his residence in Friesland. He sent his wife and their four children ahead, after a sojourn of a little over a year at Antwerp, intending to follow them as soon as he had finished his business. He then traveled with his merchandise to the cold Ypres fair, whence he returned to Antwerp, where, stopping a while, he learned that the Margrave was about to sally forth for the purpose of apprehending those who would not live according to their institutions. Lenaert left the city in order to warn some of his fellow-believers by night. He met the Margrave and his troop, who, accosting him, perceived from his answers that he was not like they, and hence asked him, whether he did not have a testament with him. He replied: ''Yes." Thereupon they apprehended him, and he was thus taken to Ant- werp and imprisoned there. When his parents heard of this, as also his father-in-law, who resided at Meenen, and was a prominent man, they came to Antwerp in haste, with Lenaert' s mother. The father thought to procure his release from prison by shrewdness, or by bribing the Margrave, repre- senting that his son-in-law was not a resident of Antwerp, but had only come there to transact his business. The Margrave gave them fair words, saying to the mother, who had been several nights in prison with her son: "Go home; your son will soon be released from prison." They therefore departed, supposing that the promise given them would be kept. When the parents had gone away, Lenaert was examined and questioned concerning his faith, and whether he was baptized, which he freely confessed, expressing his determination to adhere to the truth he had accepted, not considering his wife and his four children, whom he nevertheless dearly loved, as appears from six letters which he wrote to them from prison; two of which letters are given here. After a brief imprisonment, this pious brother Lenaert, with two young maidens, named Janneken and Maeyken of Aix-la-Chapelle, was sentenced to death, to be drowned, which was done in the fol- lowing manner: They were put into bags, and thrust into wine casks, and thus drowned in prison by night, about a fortnight before Easter, in th-i year 1560 (reckoning the beginning of the year from New Year's day). Some of his fellow- believers hav- ing learned that pious Lenaert Plovier and Janne- ken and Maeyken of Aix-la-Chapelle were to offer up their sacrifice in the night, they came to listen at the door of the prison. Among them were Joost Nose and Kestine van Damme, who gave a good testimony concerning it ; they both died at Franeker, in Friesland. Thus the aforesaid three pious witnesses of Jesus Christ were tried as gold in the fire, and as they were found upright, they shall receive the eternal crown of honor and joy, with all the saints of God. Amen. This was written by the son of the aforesaid Lenaert, and testified to be true. A LETTER FROM LENAERT PLOVIER TO HIS WIFE. Dear and much beloved wife Maeyken, after af- fectionate greeting, know that I am still of good cheer, and that I am also well according to the flesh, which I hope is the case also with you and those with you. But I should like to hear that it is your determination to follow the Lord in all righteousness; for we know not when the Lord will visit us, that we must appear before the judgment seat of Christ, where every one will receive his re- ward, according to that he hath done, whether it be good or bad. Hence, dear Maeyken, be obedient to the Gospel ere that day comes, since it will come as a thief in the night (1 Thess. 5:2); for this is the true way that leads to life eternal, which has some- times been presented to you, and besides which there is salvation in no other; for Christ says: "I am the way, the truth, and the life: no man cometh unto the Father, but by me." Now if Christ is him- self the way, the truth, and the life, let us seek to follow the truth, and to walk this way, that we may have life. For it is written, that the Lord shall come to be glorified in his saints, and to be admired in all them that believe, and for the punishment of all them that have not obeyed the Gospel, who shall be punished with everlasting destruction from the presence of the Lord. 2 Thess. 1 : 7. Dear Maeyken, though sometimes persecution, tribulation and distress arise, yea, bonds and im- prisonment, as is daily seen in us and in others who want to be obedient to the truth ; let us not on this account cease to walk this way, or to follow the truth. For Christ says: The world shall rejoice, but ye shall mourn and be sorrowful; but your sor- row shall be turned into joy. John 16 : 20. Hence, dear Maeyken, regard not father or mother, or children, nor anything that is in the world ; for Christ says: He that loveth aught more- than m e MARTYRS MIRROR. 617 is not worthy of me. He that loveth father or mother more than me is not worthy of me: and he that loveth son or daughter more than me is not worthy of me. Matt. 10:37. For to be carnally minded is death, yea, enmity against God, because it is not subject to the law of God, but this is a carnal mind : to love father, mother, children, or aught that is of the world, more than God, or for their sakes to cease to follow the truth, or on ac- count of temporal occupation, or temporal loss, or because we have many children and have anxiety how we are to provide food for them. Christ says: Seek ye first the kingdom of God, and his right- eousness; and all that you need shall be added unto you. Matt. 6 : 33. Therefore do your best herein, my dear Maeyken, this is my heart's request of you, this I pray you. I also inform you, that I was at the Ypres fair. Having returned to Antwerp, our cousin Hendrick and I took a walk out of the city, so that it grew rather late; and when we drew near the city, we met the servants (or thief-catchers) of the city, who apprehended us, so that we could not escape their hands and keep our faith. Therefore, dear Maey- ken, though the Lord has now so ordered it, that I have been apprehended, and the time is come that the Lord will visit me, be not discouraged, neither grieve very much, though I know that you will grieve; but do not grieve too much, lest you have to take to your bed, or fall sick; for it is for the truth. Some of the hardest things for my flesh to bear are, that I must leave you and the children, that I cannot help you to provide food for them, nor be a protector, and that you are not minded like we are; but I hope that this will come about in course of time. Hence, dear Maeyken, do your best to be obedient to the Gospel, that, if we never see each other again according to the flesh, we may find each other hereafter. I should have liked to see and converse with you once more; but my time is but brief perhaps. It also would be very hard for you and for me, to part from each other, although it is very hard for me now, though we do not talk with each other: but we must love God above everything else; rather forsake all, than forsake God. Hence, if you come here, or intend to do so, do your best to follow the truth, and to bring up the children in the fear of the Lord. Herewith I commend you to the Lord. Written at Antwerp, in bonds. This occurred on Sunday evening after the Ypres fair. By me Lenaert P. , your husband. Greet me Franse much, and tell him to pray the Lord for me, that I may finish my course to the praise of the Lord . A" TESTAMENT OF LENAERT PLOVIER, WHICH HE LEFT HIS CHILDREN, WHILE IMPRISONED FOR THE WORD OF THE LORD, AT ANTWERP, WHERE HE LAID DOWN HIS LIFE IN THE BEGINNING OF THE YEAR 1560. Dear and m-wch beloved children N., aged, etc., when your father was taken from you, it Was not for [ any crime, but for the testimony of Jesus, and be~ ! cause I loved you unto death, and I wish that when I you have reached the years of understanding, you 1 would seek your salvation, as Christ has taught us. j Matt. 6 : 33. Hence I have written you a brief ad- monition, that when you have come to the years of j understanding, you, remembering this, may seek your salvation . Therefore, dear children, see that you obey your j mother, and honor her, for it is written: Honor thy father and thy mother, that thou mayest live long in the earth, and that it may be well with thee; for he that curseth his father, or his mother, shall surely be put to death. Ex. 20:12; Eph. 6:2,3; Ex. 21:17. And be not obstinate, or gainsaying, or quarrelsome, but kind. Neither lie; for it is writ- ten: The mouth that lieth slayeth the soul; for a liar has no part in the kingdom of God, nay, his part shall be in the burning lake. Wis. 1 : 1 1 ; Rev- elation 21:8. Be industrious with your hands, so as to help your mother gain a living. Gen. 3:19; Eph. 4:28. Be not backward in learning to apply yourself to books, so that when you have attained to years of understanding, you may seek your salva- tion. Be always modest in your words, as becomes children. And when you have come to years of understanding, take a Testament, and see what Christ has left and commanded us there ; for all Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: that the man of God may be perfect, thoroughly furnished unto all good works. 2 Tim. 3:16,17. For the grace of God that bringeth salvation hath appeared to all men, teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly in this present world; for man doth not live by bread alone, but by every word that pro- ceeded! out of the mouth of the Lord. Tit. 2:11,12; Deut. 8:3; Matt. 4:4. Behold, dear children, that the word of the Lord is food for the soul, by which the soul must live; and he that does not govern his life according to these words, is threatened with eternal damnation, as Christ says: "Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God." John 3:3. Hence Christ says: ' ' Repent ye, and believe the gospel ; for the axe is laid unto the root of the trees; therefore, every tree which bringeth not forth good fruit is hewn down, and cast into the fire." Mark 1:15; Matt. 3:10. Therefore, dear children, see that you escape pun- ishment ; for those who do not obey the Gospel shall be punished with everlasting destruction from the presence of the Lord. 2 Thess. 1:9. O dear children,, behold what punishment. shall come, upon him : who does not obey the Gospels- eternal banishment from the faceof God, and ever- lasting punishment. Hence, dear children, prepare while you have time. Though some tribulation may arise over those who seek to obey the Gospel, it will not last long when compared with that which is eternal: for we must enter into the kingdom of God through much tribulation. Acts 14: 22. There- fore Peter says: "Think it not strange concerning 618 MARTYRS MIRROR. the fiery trial which is to try you, as though some strange thing happened unto you: but rejoice, inas- much as ye are partakers of Christ's sufferings; that, when his glory shall be revealed, ye may be glad also with exceeding joy." i Pet. 4:12,13. Even Christ our teacher and master had to enter into the kingdom of God through tribulation and suffering; and the servant cannot be more than his master; but it must be enough for the servant that he be as his master. Matt. 10:24,25. Hence he says that he came not to bring peace upon earth, but a sword ; for he saw beforehand, that the world should ill endure it, even as from the beginning it could not endure it; for they persecuted the proph- ets from the beginning, though they boasted that they had God for their Father; yet they could not endure the good things the prophets told them, nor their warnings; hence they persecuted, yea stoned and killed them; they did not even know Christ himself, who did so many signs and mighty works among them, but crucified him. O dear children, lay to heart what Paul says: "All that will live godly shall suffer persecution" (2 Tim. 3:12); and neglect not, on account of a little suffering, to seek your salvation: for these sufferings are not worthy to be compared with the glory which shall be re- vealed in us; for as the sufferings of Christ abound in us, so our consolation also aboundeth by Christ; for it is written : ' ' Behold, the devil shall cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days: be thou faithful unto death, and I will give thee a crown of life. Because thou hast kept the word of my patience, I also will keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth. Behold, I come quickly: hold that fast which thou hast, that no man take thy crown. Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God; yea, to him that overcometh will I give to eat of the tree of life, which is in the midst of the paradise of God; yea, he shall not be hurt of the second death; yea, he that overcometh, the same shall be clothed in white raiment; and I will not blot out his name out of the book of life, but I will confess his name before my Father, and before his angels; yea, to him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne." Rev. 2:10; 3:10; 2:7,11: 3:5,21. Yes, dear children, behold what beautiful prom- ises are given to those who overcome. Hence, fear not men, who can afflict us here for a short time only; for after this tribulation we shall rest from all our labors, under the altar, with those who were also slain for the word of God, and shall appear with many thousand saints, clothed with white robes, and palms in their hanc^s, crying with a loud voice, Salvation to our God which sitteth upon the throne, and the Lamb. They shall hunger no more, neither thirstrany more; neither shall the sun light on them, nor any heat; for the Lord will be their light, and shall wipe away "all tears from their eyes; and there shall be no night there; and they shall need no candle, neither light of the sun; for the Lord God shall give them light, and they shall reign forever and ever. Rev. 14:13; 6:9, 7:9,10, 16,17; 22:5. Therefore, dear children, lay this to heart; look to these beautiful promises given to them that over- come, and not to those who apostatize, for these are written in the earth. Rev. 2:7; Jer. 17:13. Hence, dear children, see that you fear the Lord, while he gives you time; for he shall come when it is not expected. Watch therefore, and wait for his coming. Is. 55:6; Matt. 25:13. This is the testament I leave you. Written at Antwerp, in prison, where I was confined for the testimony of Jesus. By me, your father, LENAERT PLOVIER. NICHOLAS FELBINGER AND JOHN LEYTNER, IN THE YEAR 1560. In the year 1560 brother Nicholas Felbinger, or Schlosser, a willing minister of the word of God, who was on trial yet, was apprehended, with an- other brother by the name of John Leytner, not far from Neumarkt, in Bavaria, where they had come on the first day after Judica,* in Lent, on their flight on account of the faith. They were taken to Neu- markt, where they were twice examined by the Judge and his assessors, and interrogated especially with regard to infant baptism. But having clearly and thoroughly shown that Christ had not com- manded it, but only the baptism of adults, who hear, understand, believe, and accept the word of God, they were, early next morning, placed in a cart, and, escorted by horsemen and guards, sent to Landshut, where each was imprisoned separately, and Nicholas kept chained. Afterwards the council met, and summoned them before them; they spoke much with them, but could accomplish nothing. They then sent two learned men, namely, two Dominicans, to them, who conversed with them about the sacrament, infant baptism, and why they had left the papal church ; but the brethren an- swered them from the word of God, that they had to leave it. Hence they then tried them by torture, racking them severely, especially most severely when they wanted to know where they had lodged, and whither they intended to go. But Nicholas said : ' ' We are not bound to tell you these things." They asked: "Why?" He said: "Because you confiscate their property, torture and kill them for it, and sin against them. Should we betray those who do us good? we do not betray even our enemies — why then our friends?" They said: Then we will not cease to torture you, till you tell us, and left them lying on the rack a long time, until the executioner himself interceded in their behalf, and said: "Do desist; for though they be tortured all day, you will get noth- ing out of them." Then the Judge became enraged, and called them rogues and condemners of others. But brother Fifth Sunday in l^nt. MARTYRS MIRROR. 619 Nicholas said: "We condemn no one; but. your sins condemn you, if you do not desist from them, this we testify according to the truth." The superior Judge asked: "What is truth?" The brother replied: "You would not understand it, though I should tell you; for you know as much what truth is, as did Pilate, who asked the same question." John 18:38. After this, two doctors were sent from the monks to them, a distance of over nine leagues ; who en- deavored in many and various ways to turn them, but were not able to do it. Likewise the chancellor and the lord of Landshut came to them once, and assailed them ; but they found them steadfast in their faith, and had to leave them steadfast, being unable to gain them by their false and seductive counsels. Two priests and a doctor in the Scriptures then came to them, and vehemently argued with them about infant baptism ; but Nicholas vigorously with- stood them with the Scriptures, and drove them from him. After these, the chancellor and several Domini- cans came to them, and sought to move them by suavity; but they valiantly withstood all the gates of hell, fully assured that they stood in the divine truth, which they faithfully and thoroughly defended, and said that they wanted to adhere to it in the simplicity of Christ. Thereupon the chancellor said to brother Nicholas : ' ' Are you simple ? I cannot believe this; a hundred might come, before there should be one who could defend himself like you ; but I consider you an enthusiast, even as many are found at present, who roam about without reason. ' ' But they boldly confessed and defended their faith, and God gave them a mouth and wisdom which the others were not able to resist. Luke 21:15. After all this, they were sentenced to death by the children of Pilate, and brother Nicholas' tongue was tied fast, that he should not speak to the people at the place of execution ; towards the close, how- ever, his tongue was freed so much that the two brethren could converse together. John Leytner, whom the executioner proceeded to execute first, said to Nicholas : ' ' Dear brother, if my death should terrify you, go forward first, and I will wait for the last." But brother Nicholas said : "O no, O no; I do not dread it." And thus John valiantly offered his neck to the sword, and was beheaded, Nicholas beholding it with intrepidity and boldness, as though it did not concern him. He then advanced also, knelt down, and offered his head, which was struck off for his faith, as had been done to the other. Thus these two testified to the divine truth with their blood, which took place on the 10th of July, 1560. tized according to the doctrine of Christ, as he com- manded his apostles, saying : Go and preach to all nations. He that believeth and is baptized, shall be saved. Matt. 28 : 19; Mark 16 : 16. Hence they must first be taught and believe, and then be baptized in the name of the Father, the Son, and the Holy Ghost." The Bailiff also asked Joachim whether he was baptized. He replied : "I hold to one baptism, one faith, one Lord, and God." Eph.4: 5, 6. Then the lords sentenced them according to the King's mandate, whereupon Joachim, hearing his sentence, said : ' ' My lords, we thank you for your trouble with us ; but may God forgive you the blind- ness of your heart, and grant that you may become enlightened . As they were coming out of the court, they said : ' ' We are not ashamed of the Gospel " (Rom. 1:16); and while walking in the street, they sang : ' ' O Lord forever in my thought thou art ; My soul doth long to be close to thy heart." Ps. 143 : 8. Thereupon Joachim said: "Fear not them that kill the body; for hereafter, when they mourn, we shall rejoice." Luke 6 : 23. Thus they as giants in the faith pressed through the strait gate to the new Jerusalem. After they had come to the place where they were to offer up their burnt sacrifice, they gave each other the kiss of peace. Standing at the stake, Joachim said: "O Father, forgive them that inflict this suffering upon us; but we thank thee that thou hast made us worthy to suffer for thy name ; therefore, O Lord, assist us, and succor us with thy help in this last extremity." Joris said : ' ' Lord, thou knowest that I have sought thee and my salvation ; and for this cause I must now die. Therefore, O Lord, receive me graciously." He further said : ' ' Citizens of Antwerp, fear not ; though we die for the truth, Christ our Lord went before us, and we must follow him." They then began to sing this farewell hymn : " Farewell, breth- ren and sisters all," etc. Thereupon they com- mended their spirits into the hands of God, and ended their lives in the fire. They now lie under the altar, and wait to be clothed with white linen raiment, and to shine forth as the sun in the king- dom of the Father, where they shall be served with new wine and heavenly bread. Rev. 6:9; 19:8; Matt. 13 : 43; 26 : 28; Rev. 2:17. JORIS AND JOACHIM, A. D. 1560. A. D. 1560 there were brought before the court at Antwerp two pious Christians, named Joris and Joachim. As they were standing as sheep for the slaughter before the lords, the Bailiff asked Joris whether he was rebaptized. He replied : " I am bap- WILLEM DE KLEERMAECKER, A. D. 1560. In the year 1560 a brother named Willem de Kleer- maecker was apprehended for the truth, and sen- tenced to death, at Antwerp. Having been brought into the court, he was asked by the Bailiff, whether he was rebaptized. He re- plied: "Why do you ask concerning my baptism, and not regarding my life and faith ; then you could pass a right judgment upon me, and this people could follow it ? " The Bailiff asked again whether he was not rebaptized. Willem said: "You want but one word, and I made a confession before this : 620 MARTYRS MIRROR. judge rightly, and once more consider the matter well. The Bailiff asked whether he was rebaptized. Willem said : ' ' You alone have asked me until this ; may I not now ask you? " The Bailiff said : "An- swer first; then I shall tell you." Willem said: "I wish you would once think of that day that shall burn as an oven, when the ungodly shall perish like stubble." Mai. 4:1. He further said: Mark 16: 16 it is written: "He that believeth and is baptized shall be saved." The Bailiff said: "You are not asked concerning that. Willem said : "Infants can- not believe ; therefore I had myself baptized upon my faith. ' ' The lords then went in , and Willem said to the people: "Repent and amend your ways." The Bailiff forbade him to speak, but he said: "Do let me speak ; for it cannot last long." presently the lords returned, and Willem said : "My lords, judge not according to the King's decree, if you do not want to be lost ; but think of that day which no one can escape, in which you will regret it, unless you become converted." He was then sentenced, and his sentence read to him ; whereupon, though it was still early in the morning, he was taken to the market place, and there strangled and burnt at the stake. Thus he fought his way through as a valiant soldier of Christ. JOHN KORBMACHER, GEORGE RAECK AND EUSTACE KUTER, A. D. 1560. In the same year, on the first Friday after St. Martin's day, brother John Korbmacher, a minister of the word of God and of his church (who was fre- quently sent out into the work of the Lord), was app'rehended for the faith and the word of God, near Rosenhaus, in Bavaria, together with George Raeck, a deacon, and another brother named Eustace Ku- ter, who were together taken to Innspruck, and there delivered over to the authorities. John Korb- macher, on account of his being a minister, was taken to Fulleburg, where he was put into a deep tower full of vermin; bats fluttered about him; mice carried off his victuals, and numerous spooks haunted his abode, so that it would have terrified a person not possessed with a firm trust in God. When the lord wanted to speak with him, he had him called by name, that he should quickly get ready and prepare himself for suffering. The other two brethren were imprisoned at Innspruck, in the Krauterthurm; and all three remained in confine- ment until the close of the year 1560. Afterwards, on the 2nd of January, the authorities severely ex- amined John Korbmacher, as also Eustace, and George Raeck, each separately. They faithfully answered many articles, all of which were written down;, together with their confession concerning them, and this was then sent to Vienna and else- where, as something new. After this they were led back into the afore- mentioned towers or prisons, where they remained until the Friday after St. Vitus' day, which was the [3th of June, when they were sentenced to death. On that occasion a great multitude was present, and j the brethren spoke boldly to the lords of the court and jurors, showing to them, that the sentence and judgment which they passed upon them in the sight of God, since they condemned innocent blood, should rise up for a testimony of their condemna- j tion. And when they said that they had to judge '■ according to the imperial decree and mandate, John ' Korbmacher said : " O you blind judges, we must certainly judge according to our own heart and con- science, if we want to render an account of it before i God. Hence, if you judge according to the imperial mandate, how will you answer for it before God?" And Eustace said : ' ' What have we to do with the imperial mandate that you read it to us ? Read our i confession, which we have testified with the holy, ! divine and biblical Scriptures to be the truth of God, for which we must suffer. ' ' Thus they boldly spake, and exhorted the people to repent. The brethren George Raeck and Eustace were led out of i the court first, when George began to cry to the people, to repent, desist from sin, and also enter ' upon the way of truth, since it was the truth for ! which he was to be executed to-day. Then John Korbmacher was also led out, so that ! they joyfully met at the place of execution, and j praised God. A brother named Leonard Dax, went ! to them, and shook hands with them, and they took farewell of one another; on account of which they greatly rejoiced, and praised God, that they had seen a pious brother yet, who should inform the brethren and the church of their end. Then John Korbmacher, the minister, began to speak to the people, and to admonish them, to repent of their sins, and to follow the truth of God, that they might not be damned, but saved in Christ Jesus. Yea, he lifted up his voice with the utmost boldness, and said : "What I have taught and confessed is the divine truth, and I will testify to it with my blood." Thus he did not cease to preach repent- ance, so that the judge said several times : " O John, stop a little." John then stopped for a little while; but presently he spoke again, so that he be- came almost hoarse from speaking. Almost up to their last moment they exhorted the people to re- pentance; nor were they prevented from speaking, but full liberty was given them to speak. They were also permitted to converse with each other. They also fervently prayed to God, praising and glorify- ing him, that he had hitherto kept them courageous and steadfast, and praying him that he would con- tinue to thus faithfully keep them until death (which was now at hand), and receive their spirits into his hands, now that body and soul were about to sep- arate. Their sentence was then read, in which, among others, these articles were particularly mentioned. First : They do not believe that the holy body of Jesus Christ is in the sacrament, but observe the Supper as Christ observed it with his disciples. Secondly: They do not believe in infant baptism, but in the baptism of adults; as Christ commanded it. Thirdly : They believe in marriage (which ar- ticle they confessed, and did not deny); and the like articles, which were written there, and read: as also, what they thought and confessed of the Roman MARTYRS MIRROR. 621 church; but this was written in as vituperative lan- guage as it had been possible for the Judge to put it. They were then led to the place of execution, called the Schweinacker, near the Schafhuetten . There Eustace, who was feeble and sick according to the flesh, was beheaded first. After him brother George Raeck cheerfully stepped forward to the executioner, and exclaimed with a joyful heart : "Here I forsake wife and children, house and home, | body and life, for the faith and the divine truth. He then knelt down, and the executioner beheaded him also. John Korbmacher was reserved for the last, who, when he beheld the other two lying there beheaded, said: "My brethren, you who have overcome shall inherit all things. ' ' The executioner then took him, tied him to a ladder, kindled the fire, and threw him alive into the same. He also laid the two beheaded bodies upon a pile of wood, and burnt them to ashes. Thus did they testify their faith in Christ with their word, life and death, yea, voluntarily and patiently, with their body and blood, confessing that God gave them such strength as a blessing; and thus they with firm confidence departed from this world to go to the eternal fatherland. SOETGEN VAN DEN HOUTE, AND MARTHA, A. D. 1560. At this time also a pious woman named Soetgen van den Houte fell into the hands of the persecutors of the truth, so that after severe assaults and impris- onment she testified and confirmed the faith of the ever enduring truth with her death and blood, on the 27th of November, 1560, in the city of Ghent; and with her another woman, named Martha. Soetgen van den Houte also states that her husband had previously likewise valiantly trodden the wine- press of suffering and fearlessly testified the truth, and gave his life for it, as the following testament clearlv shows . A TESTAMENT OF SOETGEN VAN DEN HOUTE, WHICH SHE LEFT HER CHILDREN, DAVID, BET- GEN AND TANNEKEN, FOR A MEMORIAL, AND FOR THE BEST, AND WHICH SHE CONFIRMED •WITH HER DEATH, AT GHENT, FLANDERS. In the name of the Lord: Grace, peace and mercy from God the Father and the Lord Jesus Christ, this I wish you, my dear little children, David, Betgen, and Tanneken, for an affectionate greeting, written by your mother in bonds, for a memorial to you of the truth, as I hope to testify by word and with my death, by the help of the Most High, for an example unto you. May the wisdom of the Holy Ghost instruct and strengthen you therein, that you may be brought up in the ways of the Lord. Amen. Further my dear children, since it pleases the Lord to take me out of this world, I will leave you a me- morial, not of silver or gold; for such jewels are perishable: but I should like to write a jewel into your heart, if it were possible, which is the word of truth, in which I want to instruct you a little for the best with the word of the Lord, according to the little gift I have received from him and according to my simplicity. In the first place, I admonish you, my most be- loved, always to suffer yourself to be instructed by those who fear the Lord; then you will please God, and as long as you obey good admonition and in- struction, and fear the Lord, he will be your Father and not leave you orphans . For David says : What man is he that feareth the Lord? him shall he teach in the way that he shall choose. Ps. 25: 12. He also says : The eye of the Lord is upon them that fear him, upon them that hope in his mercy; to deliver their soul from death. The angel of the Lord en- campeth round about them that fear him. O fear the Lord, ye his saints: for there is no want to them that fear him; for the fear of the Lord is the begin- ning of wisdom . Ps. 33:18, 19; 34:7, 9; 111:10. Therefore, dear children, learn to fear the Lord, and you will receive wisdom . The wise man says : A wise son heareth instruction. Whoso loveth cor- rection and instruction loveth knowledge. A wise son feareth and escheweth evil. A wise son maketh a glad father; but a foolish son putteth his mother to shame. He that walketh with wise men shall be wise; but the companion of fools shall be like them. He that refuseth correction and instruction destroy- eth his own soul; but he that heareth reproof will become wise. O my most beloved, depart not from correction. The wise man says : Chasten thy son while there is hope. Prov. 19:18. Hence, my most beloved, grieve not when you are corrected, and speak not crossly to those who correct you. A soft answer turneth away wrath; but grievous words stir up anger. Prov. 15:1. If you are crossly spoken to, learn to answer kindly, and you will be loved by all men: for humility and meek- ness are acceptable to both God and men. Furthermore, my dear children, I admonish you, to beware of lying; for liars have no part in the king- dom of God. Rev. 21:8. It is also written:" Lying lips are an abomination to the Lord, and he whose mouth lieth, his soul shall die. Prov. 12:22; Wis- dom 1:11. Therefore, my dear children, beware of it; for he that deals in lies is loved by no one. My dear children, keep this in your hearts; my dear lambs, guard your tongue, that it speak no evil; neither practice deceit with your lips; nor be guilty of backbiting, for thereby come contention and strife; but Paul teaches us, to live peaceably with all men if it be possible. 1 Pet. 3: 10; Romans 12:18. My most beloved, keep this sent you from your mother; and obey your parents; and those whose bread you eat, and all who admonish you to virtue. Eph. 6:1. Always be diligent to do your work, wherever you be; for Paul says that if any will not work, neither shall he eat. 2 Thess. 3:10. 622 MARTYRS MIRROR. It is also written: "Be diligent to labor, that you may have to give to him that needeth." Eph. 4:28. Hence, turn not your face away from the poor. ' ' Whoso stoppeth his ears at the cry of the poor, he also shall cry himself, but shall not be heard. ' ' Prov. 21:13. Tobit taught his son, saying: "Son, if thou hast abundance, give alms accordingly: if thou have but little; be not afraid to give according to that little. " Tob. 4:8. Alms given of one's labor is acceptable to God. The wise man says : Alms purge out sin. We also read of Cornelius and Tobit that the angel said: Thy prayers and thine alms are come up for a memorial before God, whom thou didst beseech with tears, and didst leave thy dinner to go and bury the dead. Acts 10:4; Tob. 12:13. Therefore, be diligent in prayer, and love the poor: for Christ also was poor for our sakes. 2 Co- rinthians 8:9. Be therefore also merciful, even as your heavenly Father is merciful; for such shall be blessed, and shall obtain mercy. Also learn to be meek and lowly in heart; for such are blessed and shall inherit the earth. Luke 6: 36; Matt. 5:5. And blessed are the pure in heart; for they shall see God. Hence, my dear children, let no impure thoughts remain in your hearts, but engage yourselves with psalms, hymns, and spiritual songs, and evil thoughts will have no room. Neither let filthiness proceed out of your mouth; for of this an account will have to be given. Eph. 5:19,4; Matt. 12:36. Furthermore, my most beloved, wherever you be esteem yourselves as the least, and be not wise in your own conceit, but always suffer yourselves to be instructed by those who are above you, and al- ways be silent when others speak. Humble your- self beneath all men; for whosoever shall exalt him- self shall be abased; but he that shall humble himself shall be exalted. Matt. 13:12. For Christ, who is the greatest, made himself the least, for an example unto us. Ps. 8:6; John 13:13. And, as is written: The greater thou art, the more humble thyself and thou shalt find favor before the Lord; for the power of the Lord is great, and he is honored of the lowly. Sir. 3: 18, 20. My children, be also just in all your dealings; for in the way of the just there is life, and in the beaten path there is no death. It is joy to the righteous to do that which is right, but fear to evil-doers. Further, choose to earn your bread by the labor of your hands, and to eat your bread with peace. Seek not to be a merchant, nor be anxious for great gain. Better is little with the fear of God, than great treasure and trouble therewith . Better is a dry morsel, and quietness, than a house full of sacrifices with strife. Prov. 15:16; 17:1. My children, love not dainties, nor wine. He that desires costly feasts will not become rich ; but be content with the labor of your hands. Overtax no one, but be satisfied with what is reasonable, as you have seen of me. Be burdensome to no one, as long as you can obtain the things needful. It is more blessed to give than to receive. Acts 20:35. And Paul says: If ye have food and raiment, be therewith content. 1 Tim. 6:8. Hence, my dear children, take an example from this, and always go on in the ways of the Lord with sobriety and thankfulness, as you have heard me read of Daniel, of Shadrach, Meshach and Abed- nego, who were selected by the King of Babylon, to be nourished with the same wine and meat which the King drank and ate at his table, in order that they might be beautiful, to serve the King. But they would have nothing but pulse and water; they wanted to observe the law and commandments of their fathers with sobriety and thankfulness in the fear of God, and they were fairer and fatter than those who ate of the King's dainties. Dan. 1. Thus faithfully they walked- in the ways of the Lord, with prayer and supplication made them- selves acceptable to him; therefore God did great things through them, and delivered them from the den of lions, and out of the fiery furnace. And Jo- seph: when he was sold into Egypt, desired no dainties, nor wine, because the Egyptian women sought to seduce him; but he feared God, and God preserved him. He pleased God by sobriety and prayer, so that he was appointed ruler over Egypt. Deut. 37, 39, 41. My dear children, take an example from this, in your youth, and you will please God, and he will keep you from all seduction. O my lambs, you are still in your youth, in your infancy; you have yet your part in your Father's kingdom, see that you keep it well and do not as Esau did, who gave his inheritance or birthright for a mess of pottage; not regarding his father's bless- ing, he gave it away for perishable food. Gen. 25 :33. But Jacob chose the better part, and was obedient to God and his father, walking the ways of the Lord with all righteousness. My most beloved, seek instruction, so that you may be taught, and know which is the true way; for you may now choose life or death, good or evil; whichever you desire, shall be given you (Sirach 15:17); namely, if you delight in evil, so that you choose the pleasures of the world (from which springs all unrighteousness), namely, lying and cheating, gambling, playing, swearing, cursing, backbiting, hatred, envy, drunkenness, banqueting, excess, idolatry, covetousness, lasciviousness, van- ity, filthy conversation, dancing, and so forth; which things, though the world does not consider them sins, but amusements, are nevertheless abominations in the eyes of the Lord. 1 Pet. 4: 3. Therefore, my dear children, take heed; if you take pleasure in these things, you sell your birth- right or the inheritance from your father, for a mess of pottage, namely, for a few temporal pleas- ures, which lead you to damnation. See whether all the great multitude do not choose to walk this way. Hence Esdras has truly said that there is much more earth found, to make earthen vessels, than gold, to make golden vessels. And as the wave is greater than a drop, so there will be more that will be damned. 2 Esd. 8: 2, 3; 9: 15, 16, For many are called, but few are chosen, for they do not heed their call; as Christ says: My sheep hear my voice, and they follow me; but these follow the great multitude of the ungodly and false prophets. John 10: 27, MARTYRS MIRROR. 623 Hence Isaiah says : Hell hath opened her mouth wide, to receive the proud and all that do unright- eousness, and all that will not repent. Is. 5: 14. Therefore, behold, my most beloved, if you suffer yourselves to be instructed in virtue, you will follow the voice of the Lord, as from the time of Abel un- til now many who suffered have done; they were rejected, despised, persecuted and killed because they would not follow the wicked world and her false prophets. Behold, my most beloved, choose rather to suffer affliction with the children of God, so that you may be rewarded with them; for they are the ones to whom belong all the beautiful promises, but they must suffer much, for the kingdom of heaven suf- fereth violence, and the violent take it by force. Matt. 11:12 It is also written: Ye must through much tribulation enter into the kingdom of heaven. For David says: We are led to death as sheep for the slaughter. And Paul says: We which live are always delivered unto death. It is also written: Ye shall weep and lament, but the world shall rejoice; and ye shall be sorrowful, but your sorrow shall be turned into joy. Ye shall have tribulation for a little while, but be of good cheer and be faithful unto death, and I will give you a crown of life. Revela- tion 2:10. In the world ye shall have tribulation; but be of good cheer; I have overcome the world. John 16:33. And God shall wipe away all tears from their eyes. We further read: "The marriage of the Lamb is come, and his wife hath made herself ready. And to her was granted that she should be arrayed in fine linen, clean and white; for the fine linen is the righteousness of saints. " " Blessed are they which are called unto the marriage supper of the Lamb." Rev. 19: 7 — 9. "Then shall the righteous shine forth as the sun in the kingdom of their father." Matt. 13:43. See, my most beloved, this is the better part and reward of all those who fear the Lord, walk in his ways and keep his commandments. These are they to whom the Lord says: Fear not, thou worm Jacob, and ye few men of Israel: I will not leave you or- phans; but I will be your God, and ye shall be my people; and I will keep you as the apple of mine eye; yea, if ye keep my commandments, though ye were cast out unto the uttermost part of the heaven, yet will I gather you from thence, and will bring you unto the place that I have chosen. Is. 41 : 14: 51:7; Zech. 2:8; Deut. 30:4; Neh. 1 =9. O who would not love such a Lord and Father, who has chosen us, as he chose Israel, and has given us his commandments and laws, namely, his Gos- pel, which teaches us to do his will, and his pleas- ure; and such he has made heirs of all the riches of heaven. Is. 49:7. O my dear children, I have written this in tears, admonishing you out of love, praying for you with a fervent heart, that, if possible, you might be of this number. For when your father was taken from me, I did not spare myself day or night to bring you up, and my prayer and solicitude were con- stantly for your salvation, and even while in bonds my greatest care has always been that my prudence did not enable me to make better provision for you. For when it was told me, that you had been taken to Oudenarde, and thence to Bruges, it was a hard blow for me, so that I never had a greater sorrow. But when I thought that my coming or providing could not help the matter, and that for Christ's sake we must separate from all that we love in this world J I committed all to. the will of the Lord, and I still hope and pray constantly, that he in his mercy will i preserve you, as he preserved Joseph, Moses and I Daniel in the midst of wicked men. And he will do this, if you give diligence to follow the truth; then the angel of the Lord will be with you, even as he was with Tobias, guiding him until he brought him to his father's house, where he rejoiced with his father and his friends, thanking God for his great goodness. Tobit 7:11. Thus also, if you will follow good instruction, it will guide you safely through every danger, and bring you to your Father's house, where there is such joy prepared, that ear has not heard, nor eye seen, nor has it entered into the heart of man, what joy is prepared for the elect; but to the elect God has revealed it by his Holy Spirit. Is. 64:4; 1 Co- rinthians 2:9, 10. May the word of the Father bring you to this, through the mercy of the Son, and may the wisdom of the Holy Ghost strengthen you, that you may apprehend it. Amen. David, my dear child, I herewith commend you to the Lord. You are the oldest, learn wisdom, that you may set your sisters a good example; and be- ware of bad company, and of playing in the street with bad boys: but diligently learn to read and write, so that you may get understanding. Love one another, without contention or quarreling; but be kind to each other. Let the one that is wise bear with him who is simple, and admonish him with kindness. Let the strong bear with the feeble, and help him all he can, out of love. Let the rich assist the poor, out of brotherly love. Let the younger obey the older in that which is good. Admonish one another to be industrious, so that people may love you. Exhort one another to good works, to modesty, honorableness and quietness. Always care for one another; for the time has come, that love shall wax cold; yea, if it were possible, the very elect would be deceived. Matt. 24: 12, 24. Hence, take heed and learn diligently to search the Script- ures, so that you may not be deceived; but always hold to the first and second commandment, which will teach you aright. Do not easily believe it, when evil is told you of another, but examine the matter ; and make no commotion when you are slandered, but bear it for Christ's sake. Love your enemies, and pray for those who speak evil of you, and afflict you. Rather suffer wrong, than that you should grieve another; rather suffer affliction than that you should afflict another; rather be reproached, than that you should reproach an- other; rather be slandered, than that you should slander another: rather he robbed, than that you should rob another; rather be beaten, than that you should beat another, and so forth. Behold, my most beloved, all this is wrought through brotherly love, and is all comprehended in 624 MARTYRS MIRROR. the second commandment; hence, you must con- stantly see that you do not seek solely your own profit, but always care for those with whom you have dealings, whether they be young or old. Further, my dear children, Betgen and Tanneken, my beloved lambs, I admonish you in all these same things, as that you obey the commandments of the Lord, and also obey your uncle and aunt, and your elders, and all who instruct you in virtue. To those whose bread you eat, you must be sub- ject in all that is not contrary to God. Always dili- gently admonish yourselves to do your work, and you will be loved wherever you live. Be not quarrel- some, or loquacious, or light minded : or proud, or surly of speech, but kind, honorable and quiet, as behooves young girls. Pray the Lord for wisdom, and it shall be given you. Diligently learn to read and write, and take delight therein, and you will become wise. Take pleasure and engage in psalms, hymns and spiritual songs. Seek for the only joy. Learn to please the Lord from your youth, as did the holy women and virgins, as Judith. Judith 8. Esther also was a virgin who feared God; she was adorned with humility, was gracious, honorable, kind, and humble of heart; hence she pleased King Ahasuerus above all the other virgins. Esther 2: 17. But in her high estate she was not proud; though she shone in royal apparel, she humbled her heart, with fasting and prayer to the Lord, for her brethren, that they might be delivered out of the hands of their enemies; she did not esteem herself better than one of the least of her brethren. See, my most beloved, when you have attained the years of understanding, see that you adorn yourselves with good works, namely, the works of the Spirit, that is, with all manner of goodness, gentleness, meekness, humility, obedience, long suffering, righteousness, modesty, honorableness, purity, peaceableness, steadfastness, mercifulness, wisdom, diligence in good works, faith, hope and love; to love God above all that is in the world, and to do to your neighbor as you would have men do unto you, on which hang all the law and the proph- ets. Gal. 5:22, 23; Matt. 22:37, 4°- Behold, my dear children, this is the adornment of the saints, etc. O my most beloved, labor for such a wedding garment, so that you may enter in among the num- ber of the children of God to the marriage of the Lamb, where they shall shine forth as the sun in the kingdom of their Father. Rev. 19:7; Matthew 13:43 May the strong hand of the Lord bring you to this ; may he lead you as he led Israel out of Egypt, and bring you to the New Jerusalem, that we may see each other with joy in the day of the resurrection. Herewith I commend you to the Lord, the God of Abraham, the God of Isaac, and the God of Jacob; may he keep you to the end of your lives. Amen. My dear children, this I leave you as a memorial or testament. If you put it to good use, you will gather more treasure by it, than if I had left you many riches, which are perishable; for the riches of this world may be lost through fire, war, or misfortune. Hence, he is not wise who sets his heart upon anything that is perishable, since we have no assur- ance of it for an hour ; we must leave it all behind ; therefore, grieve not, though what we had is scat- tered or lost, as the prophet says : We are a prey to every one. Is. 59: 15. Hence you are to thank the Lord yet, that he let us have it until I have brought you up so far: and if you walk in all righteousness, the Lord will give you enough. Take an example from Tobias. Tob. 4: 19. David also says that the righteous shall not want, nor his seed go begging bread. Ps. 37:25. Therefore covet no one's property or treasures; nor envy any one because he has more than you. Neither regard any person for his gifts, but follow the little flock, who walk truly in love; for love is the bond of perfectness, and the command of love is superior to all others. Luke 12:32; Col. 3:14. Therefore, see constantly that you follow those who walk most in love; for the tree is known by its fruit, though these are hid from all men; but Christ was too, and the servant is not better than his lord. Matt. 10:24. Herewith I will bid you adieu ; adieu my dear children, and adieu all my dear friends. My most beloved, though our adversaries tell you, that your father and I are not of the same faith, do not believe them; for he confessed the truth concerning baptism and the incarnation of Christ, in all that he was able to comprehend, and he valiantly testified to righteousness, giving his life for it, point- ing out to you for an example, the same way which the prophets, the apostles and Christ himself went. He had to go before through the conflict with much tribulation and suffering, and leave his children be- hind for Christ's sake; hence do likewise, for there is no other way.* Give diligence to read the Tes- tament. Amen. A LETTER OF SOETGEN VAN DEN HOUTE TO HER BROTHER AND SISTER, AS ALSO TO HER CHILDREN. Written out of love: The peace of the Lord be with you; my dear brother and sister, know that I have received two letters, with their contents, and I thank you most cordially for all the friendship you have ever shown me, and shall yet show me, I hope, in my three lambs whom I leave behind, commending them to the Lord and to those whom he shall direct thereto in his grace. Herewith I take leave once more ; I think it is now the last time. We are of such good cheer to offer up our sacrifice that I cannot express it. I could leap for joy when I think of the eternal riches which are promised to us as our inheritance, and to all who persevere in what the Lord has commanded us. Matt. 10:22. * From what is related here, it appears that also Soetgen van den Houte's husband died for the truth, as a valiant witness of Jesus ; although we have not Deen able to learn the time, place and of his death. MARTYRS MIRROR. 625 I know not how I shall praise the Lord that he has chosen Martha and myself to this estate, us who are such poor, simple lambs, for we have never been esteemed in the world, except as outcasts ; and that God has chosen such rejected, miserable, simple worms of the dust, that he will work through us, that we should be his witnesses, we who are not worthy of ourselves to receive the very least gift which the Lord might bestow, etc. O who can comprehend the power of God, that he should be most merciful to those who are here the most rejected, if they call upon him with confi- dence and firmly place their hope in his grace unto the end; it were impossible that the Lord should re- ject them. Hence I pray all that love the Lord, that they humble their hearts, for the Lord says through the prophet Isaiah : "I will dwell with him that is of a contrite Spirit, and of a broken heart, and trembleth at my word." Is. 57; 66:2. Yea, those who thus humble themselves before the Lord, and do not think themselves to be some- thing before God, and before men, them shall God exalt and enrich with heavenly riches. Matt. 23: 12. Remember how Christ chose humility, when he left the glory of his Father and descended into the lower parts of the earth. From obedience to his Father, and out of great love he became man ; with great humility he came to serve us, suffered pain and reproach, enduring it with patience and long- suffering, out of obedience to his Father, even unto death, until he had finished all, so that he might save us. Philip. 2:8. O what love did he show us by his anxiety and sighing, when he said, according to his humanity: "How am I straightened till it be accomplished ! ' ' Luke 1 2 : 50. O my most beloved, consider our Leader, Jesus Christ, how he regarded the humility of Mary, that he would be born of her. And though she was chosen to such a high estate, she humbled herself, saying: Behold the handmaid of the Lord. For God hath regarded the low estate of his hadmaiden ; therefore, henceforth all generations shall call me blessed. For his mercy is. on them that fear him from generation to generation; for he hath scattered the proud. He hath put down the mighty from their seats, and exalted them of low degree. He hath filled the hungry with good things, and the rich he hath sent empty away. To the poor the gospel is preached. Blessed are they which do hunger and thirst after righteousness ; for they shall be filled. Luke 1:38, 48, etc.; 7:22; Matt. 5:6. O my dearest, my heartfelt desire and request is, for the last time, that you give diligence to walk in love, simplicity, and harmony among yourselves, always in the fear of God, that you may be filled with the heavenly good things, and satisfied now and forever. Amen. Herewith I commend you to the Lord, and to . the word of his grace. May he comfort, strengthen, stablish you all with his Spirit, that you may finish that whereunto you are called, to the praise and glory of the Lord, so that you may rejoice together, and set down at the Lord's table, where he shall serve us with new wine, in the kingdom of God, his Father. This was written when we had eaten our last sup- per, as far as we know. Herewith I bid adieu to all my brethren and sisters. I and Martha, my sister in the Lord, salute you much with the peace of the Lord, for the last time all who are known to us or not, wherever they be. We rejoice in the Lord, we bid adieu till we meet above, in the New Jerusalem. Heb. 12:22. Read this last farewell to all who desire to hear it, before you send it away; and then send it to my sis- ter Betgen . Further, my dear child Betgen, I rejoice greatly that the Lord spared me so long, that I was made glad before my death through your letter, by which you have strengthened me. I pray the Lord to strengthen and confirm you with his Spirit, that you may go on thus, and follow that which is best, as you wrote to me. O my dear lambs, see that you do not spend your youth in vanity, or pride, or drinking, or gluttony, but in sobriety and humility in the fear of God, and diligence in every good work, that you may be clothed with the adornment of the saints, so that God may make you worthy through his grace, to enter in to the marriage of the Lamb, and that we may see you there with joy. Your father and I, and many others, have shown you the way. Take an example from the prophets and apostles, yea, Christ himself, who all went this way; and where the head has gone before, there the members must cer- tainly follow. Herewith I will commend you to the Lord, and to the word of his grace. This is my last farewell, my dear lambs ; always remember each other in love; diligently learn to read and write, and obey every one in that which is good . When your brother David and Tanneken come to you, greet one an- other with a friendly kiss of peace, in my name. Herewith I bid you adieu, my dear child Betgen; adieu, my dear children David and Tanneken ; adieu, all my dear brethren and sisters, and friends everywhere. Once more we say adieu; greet uncle and aunt much with the kissof peace, in my name. Written by me Soetgen van den Houte, your mother in bonds; written in haste (while trembling with cold), out of love for you all. Amen. JOOST JOOSTEN, BURNT AT VEER, IN ZEALAND, A. D. 1560. It occurred in the year 1560, that at Veer, in Zealand, there was apprehended a young brother named Joost Joosten, a native of Goes, a small town in Zealand, who was considerably versed in the Latin language. When he was a student of about fourteen years, it happened that King Philip was in Zealand, and that this Joost Joosten was singing choral in church, in the organ-loft, as is customary in papistic churches. The King was so delighted with the lad's singing, that he wanted to take him with him to Spain; on which account Joost kept himself concealed for six weeks, as he did not want to go away. Thus, he afterwards became converted 626 MARTYRS MIRROR. to the true faith, and, consequently, was baptized upon his faith, and thus led a Christian life. This the enemies of the truth could not endure: hence they apprehended him when he was eighteen years old. He had to suffer many assaults, and divers times attempts were made to draw him from the faith. He disputed with four inquisitors concerning many articles of faith; they made strenuous efforts to draw him over to their religion. When they could not move him with such means, they tortured him dreadfully, especially with instruments called iron teerlingen, which they thrust into his knees so that they came out again at the ankles. But all this he steadfastly endured with great patience, and faithfully kept the treasure which he had in an earthen vessel. Hence the children of Herod sen- tenced him to death by burning; which they exe- cuted on him on a Monday before Christmas. On his way to death he rejoiced greatly in the Lord, and sang yet as he was going into the hut of straw in which he was burnt, the last verse of the hymn composed by himself, which begins thus: "O Lord, thou art forever in my thoughts." He also wrote a confession of faith, of five sheets of paper, which, however, through course of time has been lost. KOOLAERT, THE COOPER, A. D. (5 6i At Honschote, in Flanders, there was appre- hended for the truth, in the year 1561, a brother named Koolaert the cooper, who, after freely con- fessing his faith, was taken to Wijnoxberge, and as he also there, notwithstanding the tortures inflicted upon him, would depart neither to the right nor to the left, he was sentenced to death, and burnt alive, about St. Martin's day, for the testimony of our Lord Jesus Christ. JOOS VERBEECK, A. D. 1561. On the 7th of June 1561 the Margrave of Ant- werp went out with a large retinue, well armed with sticks and staves, and they apprehended Joos Ver- beeck, a minister of the word of God and of his church. On the 9th he was examined; he confessed his faith very freely, as also his ministry; of which the Margrave and the lords made much sport. He was also very severely tortured ; but God kept his lips in everything, so that he inculpated no one. Although he was treated so unmercifully that a rope broke in two on his body, and that in four days he had to go to the rack twice, and was once scourged till his blood flowed, he bore all patiently; this, however, he greatly lamented, namely, that they had broken, or lamed by torturing, his right hand, and thus disabled him from writing. On the 20th day of the month he was brought into court, where the Bailiff asked him whether he was rebaptized. He answered : ' ' Ask me for my faith, which I confessed in prison before the lords and the Margrave. The Bailiff then asked him what he thought of infant baptism. He said: "I confessed that it is not of God, but a human insti- tution." The Bailiff asked again whether he was re- baptized, and said: "Say yes or no; for I know you will not lie; therefore, tell me the truth." He said: "I was baptized upon my faith, as Christ teaches." Matt. 28, Mark 16. Having confessed his faith, baptism and doctrine, he could not well say much more. The lords con- cluded his sentence, he, in the meantime saying to the people: ' ' Dear citizens, I have lived here eleven years, and no one can complain of me, since I have never wronged any one, and my life and doctrine agree with the word of God." "That is true," ex- claimed a brother: upon hearing which, the thief- catchers arose and searched for this brother, but did not find him. . Joos said: "O that I might publicly defend my- self against the priests who came to me in prison ; as Paul could do before Agrippa; but we are for- bidden to speak." Acts 26:2. Coming out of the court, he said: "He that de- livered Daniel out of the den of lions, will also pre- serve me; for what I suffer* is for the name of the Lord, and not for evil-doing." "That is true," cried a brother; and others cried: "Fight valiantly, dear brother." Joos boldly and cheerfully said: "Dear citizens, thus must all the children of God suffer; this way was trod by the saints of God, the prophets, and so many pious men." When he approached the little house, yea, stood before the door of the hut in which he was to offer up his burnt sacrifice, he cast his eyes up to heaven, saying: "O holy Father, assist thy servant in this extremity." The executioner's servant wanted to thrust a gag into his mouth, to prevent him from speaking; but he did nevertheless not keep silence, for he was heard to exclaim: "O Lord, thou Son of David, have compassion upon me." The executioner performed his task, trembling with fear. When the fire was kindled, Joos cried: ' ' O heavenly Father, into thy hands I commit my spirit. O Lord of hosts, who didst separate me from my mother's womb, succor thy servant in this last extremity, since I suffer for thy name." Jere- miah 1:5; Gal. 1 : 15. Once more he cried : "O heavenly Father, into thy hands I commend my spirit." And with this, he quietly offered up a fiery sacrifice, for an example and pattern to us all. A BRIEF LETTER FROM JOOS VERBEECK, WRITTEN IN PRISON AT ANTWERP, TO HIS WIFE. Grace and mercy from God our heavenly Father, and our Lord Jesus Christ, be to my dear wife and sister in the Lord, for an affectionate greeting, all the days of your life, in the true earnestness of the Holy Ghost. Amen. I greet you and all my five children most affec- tionately. Bring them up in the nurture of the Lord, and behave yourself as becomes holy women, in order to teach the young women to be sober, to love their husbands, to be discreet, chaste, and obedient to their husbands; and firmly persevere MARTYRS MIRROR. 62T in the same rule in which you stand. Eph .6:4; Tit. 2 : 2. May the Lord fit you for every good work that becomes your calling. Herewith I commend you to Almighty God, and to the word of his grace; may he grant that we may see each other in eternity. By me, Joos Verbeeck, your husband, and brother in the Lord; written at Antwerp in prison, — where I am confined for the testimony of Jesus Christ — with my left hand, with great trouble, as my right hand has been tortured lame. Greet all the friends, especially the ministers. JULIUS KLAMPHERER, A. D. 1561. In the year 1 56 1, brother Julius Klampherer, from Italy was imprisoned at Venice, for his faith and the divine truth. Again and again they arraigned and examined him, and disputed with him, to cause him to apostatize; but he always defended himself wisely. He was permitted to put in writing that which he discussed, concerning his faith, with the papistic commissaries appointed for this purpose, and thus to defend himself, and give an account of his faith in his own hand-writing. When he had done this, and steadfastly adhered to it, they finally sentenced him to be cast into the depth of the sea; whereupon he answered and said : ' ' This is nothing strange to me, for it was told me in the beginning of my con- version, that I must expect to die for the testimony of the truth ; but it does seem strange to me, that the lords of Venice concur in such a purpose, and do not consider or weigh, that at the last day they will have to give an account before God, for inno- cent blood." Thereupon they replied to him, that they did not ask him concerning this. And as they did not relish what he said, they did not allow him to say any- thing further, but hurriedly remanded him to prison. And being resolved to execute the sentence which they had pronounced, and to proceed with it, they, according to their custom, since he had been a priest, desecrated him, and then, in the dusk of an evening, under the pretense of leading him before the lord, took him out' and unexpectedly cast him into the depth of the sea, and drowned him. How- ever, he had expected nothing else; hence he was joyful, and constantly sang and praised God with a glad and valiant heart, until he obtained the crown of the pious martyrs and faithful witnesses of Jesus Christ. And though they drowned him secretly by night, yet it will be revealed at the great day of the Lord, and severely avenged. LAUVVERENS VAN DE WALLE, ANTONIS SCHOON- VELT, KALLEKEN STRINGS, AND MAEYKEN KOCX, A. D. 1561. In the year 1561 several brethren and sisters, after suffering much persecution, took up residence near Ypres in Flanders, at a place called ten Hoogen- siecken. Having left money, property, friends and kindred, to follow Christ, and live there in quietness, engaging in tape-weaving, in order to gain a living by their trade, they were spied out while they sat and worked together, and the inquisitor came to apprehend them . He was accompanied by a large force well provided with sticks, swords and ropes, and they arrived just at the time when Antonis, who had made them a visit, and had taken leave, stood at the door, ready to go. As they thus arrived with great noise, Stijntgen Potvliets (who was pregnant) ran out of the house first, and was apprehended. Karel N. also ran out at the door, and master Klaas (who was a great persecutor, and fellow helper of the inquisitor) pur- sued him, struck at him with a bare sword, and though Karel was wounded by it, yet he escaped. Maeyken Kocx (who was also pregnant) was at- tacked by the inquisitor, who held a naked sword in his hand, and as she cried aloud to him to spare her child, and he acted in a very bloodthirsty man- ner, he, like a madman, wounded himself. Lauwerens van de Walle, Antonis Schoonvelt, and Kalleken Strings were also apprehended, but Hen- drick N. made his escape. While they were being bound, they comforted one another much with the word of God, and when they were brought out of the house, they cheerfully spoke' to the neighbors, saying : "Can any on£ com- plain of us? It is for the name of Christ that this is inflicted upon us ; we need not be ashamed of it." Matt. 10 : 22; 1 Pet. 4 : 16. On their way to town, Kalleken commenced to sing a hymn. Then said master Klaas : ' ' The apos- tles did not sing, as you do ; nor do I want to dance; why then do you sing?" Antonis said : "Sister, do not fear these; just sing as much as you want to ; " and Lauwerens helped her sing. When they came into the city, there was a great concourse of people, and they made known the word of God by singing and speaking. Among other things, Lauwerens said : "That we are apprehended, is not on account of evil doing, but because we live according to the word of God. ' ' Kalleken Strings said : " Strait is the gate, and narrow is the way, which leadeth unto life (Matthew 7 : 14); repair to it, do good and forsake evil, and fear not the rulers of this world, but buy Testaments, read therein the counsel of God, and follow it." They were then confined in the court of the prison, where they remained for several months and days, patient and of good cheer, waiting until they should offer up their sacrifice, and being visited and com- forted in the mean time by many brethren and sisters. They were also sometimes examined in regard to their faith, which they freely confessed, and from which no pain or suffering could induce them to depart. Finally, having suffered many tortures, on the rack as well as elsewhere, Lauwerens van de Walle, Antonis Schoonvelt, and Kalleken Strings, as they adhered valiantly and steadfastly to the truth, were delivered by the inquisitor into the hands of the secular authorities, to be dealt with according to the import of the royal decree, In delivering them, the inquisitor also, in the hearing of the ignorant people, 628 MARTYRS MIRROR. read severe charges (as he thought) against them, as, among other things, that they confessed the Pope of Rome to be the antichrist, ijohn 2: 18. That they held the Roman church to be the whore of Babylon. Rev. 17 : 5. That they pronounced the sacrament to be an abominable idol, etc. Thereupon Lauwerens commenced to say that he had not said or confessed this without a fuller ex- planation. He was instantly and savagely told to keep silence, but he said : ' ' Thieves and murderers are allowed to have some one who speaks for them ; but you have brought it about that neither a pro- curator nor an advocate may speak for us; hence we must speak for ourselves. ' ' Kalleken Strings also, who sat there with her head resting on her hand, exhausted from excessive torture, let her voice be heard boldly. On the testimony of the inquisitor, Lauwerens van de Walle and Antonis Schoonvelt were both sen- tenced by the authorities, to be publicly strangled and burnt at the stake, and to this end a scaffold with two stakes, as also wood and straw, was pre- pared in the market place. They were brought out with their arms tied to- gether, and coming to the place where they were to be offered, up, they fell down upon their knees, and prayed to God. When they had arisen, the execu- tioner asked their forgiveness for what he was about to do, and they kindly forgave him, according to the teaching of Christ. Matt. 6 : 14. Lauwerens said with a loud voice to the author- ities, that of a truth he would gladly forgive them and all who were guilty in the matter. He also boldly said, like the third of the Maccabean breth- ren : ' ' These limbs God from heaven gave ; there- fore I will willingly surrender them for his law's sake." 2 Mace. 7:11. As they went into the hut, both cried farewell to all the brethren and sisters scattered in many countries, cities and villages, and with this commending their spirits into the hands of God, they departed this world. In the month of October of the same year, also Kalleken Strings, a very fine and well-bred maiden, was delivered to the secular authorities. She was modest, fearless and steadfast, so that neither many fair promises of riches and money, or temporal pros- perity, nor pain or severe torments (though she was tortured to such an extent, that she was taken from the rack for dead), could in any wise draw her from her faith ; yea, even her mother, when she visited her in prison for this end, could not move her, nor accomplish her purpose, but hearing and seeing her daughter's steadfastness and kind treatment of her, she said : "My daughter is better than I am." Afterwards she was also sentenced to be strangled and burnt ; whereupon she said : ' ' You have now sentenced me to the fire, according to the Emperor's decree; fear the judgment of God, which he shall hold, to condemn you to eternal fire. When it was thought that Kalleken was about to be executed, a great multitude of people flocked to- gether from far and near, to see it. Seeing this, and fearing a disturbance, the authorities did not have her brought forth; only the executioner came out of the city hall, and said to the people, that she was dead already. Thus, the people went away, thinking that she had been privately beheaded. But early the next day, and unexpectedly, no scaffold having been erected, but other preparations made, she was brought into the market place, and when she had offered up her prayer to God, and commended her spirit into his hands, sentence was executed on her, and thus she departed this world, going with a burning lamp to meet her bridegroom. Matt". 25:1. . In the meantime, Stijntgen Potvliets, not contin- uing steadfast, was set at liberty; but Maeyken Kocx, who remained immovable, was retained and kept until she was delivered of her child, and was out of childbed, whereupon (though her heart clung dearly to her husband and children, yet loving God .above all, and, out of love to him, adhering to the truth known and accepted, esteeming this precious treasure of greater value than her own life) she was sentenced to be publicly strangled and burned at the stake, which was also executed. Commending her spirit into the hands of God, she joyfully de- parted this world, well knowing that she should inherit eternal joy, and be permitted to enter in with the five wise virgins, when the cry shall be made at midnight: "Behold, the bridegroom com- eth; go ye out to meet him." ORVEL, JAN AND PLEUNIS, A. D. I561. About this time Orvel, Jan and Pleun were sev- erally apprehended for the truth, at Cologne, and as they steadfastly confessed the truth, and could not be moved by any kind of torture or crafty seduction, but remained faithful, they were finally taken out on the Rhine, and drowned, having com- mended their souls into the hands of God, in the year 1561. FEANCHOYS VAN ELSTLANDT, A. D. 1561. A brother, Franchoys van Elstlandt, also called France van Meenene, a mason by trade, went from Meenene to Arien in French Flanders, to work at his trade there, and thus earn his living. There, on St. Denis' day, the ninth of October 1561, just as he was leading a horse to water for the master for whom he worked, he was apprehended, because he did no longer worship the priest' s idol, and when he, after many solicitations, threats, and much suf- fering, would not renounce his faith, he was finally, on the 2 1 st of October, burnt alive, as a witness of God. On this occasion, a monk shamelessly cried: 'Go, thou accursed, from this into the eternal fire." But Franchoys bore it with patience, com- mitting vengeance unto God, who will judge right- eously in due time. JOHN SCHUT, A. D. 1561. In the year 1561 another valiant hero and soldier of Jesus Christ, named John Schut, fell into the hands of the tyrants and persecutors, for following MARTYRS MIRROR. 629 Christ, and living according to God's holy word, in I the city of Vreden, in Westphalia. There he suf- [ fered and, through the grace of God, endured, se- vere imprisonment and threats of death. When brought bound before the lords, to give an account | of his faith, he freely confessed the same, saying that he believed according to the word of God : i . They asked him concerning his baptism, and j what he held in regard to infant baptism. He re- plied that he was baptized upon his faith, as Christ his faithful Savior has commanded us in Mark 16, that baptism is to be given only to believers, and not to ignorant children, and that he had never read of infant baptism in the holy Scriptures, and that it could therefore by no means be proven with the word of God, but that baptism belonged only to those who had amended their sinful life. They an- grily asked him, whether he would not give up these views. He answered that it were by no means expedient for him, to forsake the word of God, and die an eternal death, but that he would rather suffer for the truth, though the pain should be as great { again . 2. In regard to the Lord's Supper, he also thor- oughly confessed before them that it must be ob- served according to the institution of Christ, and that we must by it remember, with an humble heart, his bitter sufferings and innocent death, and how he shed his precious blood on the cross for us poor sinners . 3. They all asked him with many words, whether Christ our Savior was not of Mary's flesh and blood. But as this point is a principle article of our Chris- tian faith, he likewise answered thoroughly 'upon it, saying that he had never read this assertion of* theirs in the word of God . He asked them : ' ' How could he be of the earth whom God the Father sent down from heaven? But he was conceived of the Holy Ghost by the pure virgin Mary, and became man through the effectual power of the Most High, so that the holy thing which was born of her is called the Son of the most high God, without partaking in the least or most of man's polluted or sinful flesh. But the Word, according to the testimony of John, became flesh or man, so that the glory of the only begotten Son of the Father was handled and seen . Thereby the promises of God concerning his pro- ceeding from the seed of David, are completely ful- filled in Christ, through whom we all who were lost have been redeemed and reconciled to God. 4. They asked him concerning their magistracy, whether they were not of God. He replied : ' ' Yes, for the protection of the pious, and the punishment of evil-doers; they are ordained of God to rule their dominions in peace." . 5. They asked him what . he held in regard to marriage. He; replied that a man and a woman are united together in marriage, and that such union may not be dissolved, save on account of adultery; following herein the teaching of Christ, Matt. 19. 6. They asked him concerning uproar and sedi- tion. But he answered that he did not approve of such evil things; but that he and his fellow -breth- ren, on the contrary, were taught to love their ene- mies, and to do good to them that do us evil, and persecute us. And that with truth nothing else should ever be heard of him and his fellow-brethren. 7. They asked him who his captain was. He re- plied that it was Christ with his doctrine, who had called him in peace. And to this his faithful Savior, and his blessed doctrine he hoped to adhere, and to confirm it with his death and blood. Thereupon he was sentenced by these tyrants, and executed with the sword. The chief judge who had passed this sentence, riding by the body of John Schut, a few days after his execution, called out mockingly: "Schut, sing us a song;" for Schut had been cheerful in his tribulation, and sung much in prison and on his way to death. Upon this the judge was struck with apoplexy, and never spoke again, but died in a short time; which by many was looked upon as the vengeance and punishment of God upon him. Concerning this account, read his own hymn, in the old hymn book; it begins: " O Heer ick magh wel klagen. ' ' JAN, HENDRICK, BASTIAEN, HANS, MARIKEN VAN MEENEN, BEETKEN VAN BRUGH, AND LIJNT- GEN, THE 15TH OF AUGUST, A. D. 1561. A. D. 1 56 1, there were imprisoned at Antwerp in Brabant, for the testimony of Jesus, seven pious wit- nesses of the truth, named Jan, Hendrick, Bastiaen, Hans, Mariken van Meenen, Beetken van Brugh and Lijntgen. All these had the house of their faith built so firmly and immovably upon their head and corner-stone Christ Jesus, that neither the philoso- phy and crafty seduction, nor the tyranny and violence of the papists "could in any wise bring them to apostatize, but their faith was found much more precious than gold that perish eth, though it be'tried with fire (1 Pet. 1:7); so that they, on the 15th of August of said year, at said place, surrendered then- lives for the truth, and obtained the end of their faith, eternal salvation, through the grace of God, and are waiting now to receive, together with all the pious, the crown of everlasting glory, in eternity. Read, concerning this, the beautiful long hymn composed for the comforting of these prisoners, and dedicated to them, in the second hymn book. It begins : ' ' Lieve broeders wy groeten u met sangen. ' ' TWELVE CHRISTIANS AT BRUGES: ADRIAEN BRAEL, LUCAS HENDRICKS, MARIJN AMARE, NIKASEN AMARE, HANSKEN LISZ, ANDRIES DE MEULE- NAER, ANTHONIS KEUTE, HANSKEN PAR- MENTIER, JAN N. , JELIS O.UTERMAN, FRANCTJNTGEN MEULENAERS, MAEY- ■ KEN TRAMS, IN THE YEAR 1561. In the year 1561, on the evening before St. Mar- tin's day, some Christians were assembled together, at Bruges, in Flanders, who instructed one another with the word of the Lord, concerning the amend- ment of life. When the, lords learned of this, they 630 MARTYRS MIRROR. sent thither the servants of the Bailiff, who came running in, and cried: "Surrender, or we will run you through; and deliver up all your arms and books." They replied: " We are not a people who seek to avenge themselves; but we leave vengeance to God, who will avenge it in due time. They were then fettered, two and two together, and taken to prison; they walked on boldly, comforting one an- other with the word of God. Three escaped, namely, Rutsaert, and his wife, and one named Maeyken; but the others who were imprisoned were joyful. Francijntjen Meulenaers said to Maeyken: ' ' Dear sister, let us remember that the kingdom of heaven is nigh, and let us be sincerely faithful to our bridegroom." Jelis and Hansken Parmentier each sang a hymn for joy. On St. Martin's day they were brought be- fore the lords, where they boldly confessed their faith, as also, that they had been baptized aright ac- cording to the command of Christ. These ten brethren and two sisters remained in prison for about thirty days, where they praised and thanked God, and prepared themselves to suffer for his name. During this time they were once more brought before the lords, where they again confessed their faith, and said that they would firmly adhere to it. Afterwards, on the ioth of December, six of them were offered up, namely, Adrian Brael, Lucas Hen- dricks, Marijn Amare, Nikasen Amare, Hansken Lisz, and Andries Meulenaer, who, boldly comfort- ing one another, said, among other things : ' ' Now the fight is fought, the course almost finished, the faith kept, and henceforth, as Paul says, the crown of life is prepared for us." i Tim. 4:7,8; Jas. 1:12. The following day, the nth of December, the other six were put to death, namely, Teunis Keute, Hansken Parmentier, Jan, Jelis Outerman, Francijnt- gen Meulenaers, Maeyken Trams, who also boldly and joyfully, with their lamps, and adorned with their wedding garments, went to meet their bride- groom, with such great love that for his sake they did not fear bitter death. Francijntgen called to one of her acquaintances, enjoining her cordially to greet the brethren and sisters in the Lord, and to tell them that she so gladly suffered for the name of the Lord, and would boldly fight, together with her bridegroom. Thus all these, the first as well as the last six, were strangled and burnt for the name of God and his truth. They are now at rest, and wait for the coming of our Lord, who will avenge their suffer- ings. and apprehended by these devouring wolves. He there had to undergo and endure many severe con- flicts with them, not on account of any crime, but only for living according to the word of God, from I which they by tyranny sought to draw him and I make him apostatize. But as he, as behooves an obedient follower of Jesus Christ, had yielded him- 1 self under the voice of his only Shepherd, he fled 1 from these strangers, and would not hear them. I On this account he was condemned to death by the j lords of this world, and was thus burnt at said place. 1 In all this he, as a valiant soldier of Jesus Christ, armed himself with patience, and, through faith, steadfastly endured all these sufferings inflicted upon him. And as he herein was not ashamed of Christ and his truth but openly confessed him before lords and princes, and testified and confirmed it with his death and blood; therefore Christ, when he comes in the clouds of heaven, in the glory of his Father, j will not be ashamed of him, but confess him before j his Father, and set him on his right hand, and bid him with all the blessed to enter into the kingdom prepared for them from the beginning, that is, into the eternal glory of heaven. PIETER VAN MALDEGEM, PIETER VAN MALE, JACQUES BOSTIJN, AND LAUWERENS ALLAERTS, A. D. 1 562. In the year 1562, four brethren, named Pieter van M^ldegem, Pieter van Male, Jacques Bostijn, and Lauwerens Alberts, were apprehended at Ghent, in Flanders, because they no longer sought to follow the Roman church, but the command- ments of God. When they were examined, they freely confessed their faith, and valiantly contended for the truth, with the spiritual sword of the word of God; and as they in no wise could be moved there- from, they were sentenced to death, and had to tes- tify with their blood to the name of Christ. They now rest under the altar, and wait until the number of their brethren be fulfilled, that they may be re- warded, and vengeance taken on their enemies. JAN HULLE, AT VPRES, A. D. 1 561. As it is found that the wolf will generally follow his innate ravenous nature,- and therefore the sheep can make no firm compact with him, but stand in constant danger of being devoured by him, so it appeared in the year 1561 in the city of Ypres, in Flanders, where a godfearing lamb of Jesus Christ, namely, an old man named Jan Hulle, was seized i VIJNTGEN, GOUDEKEN, AND JANNEKEN DE JONK- HEER, BETGEN VAN MALDEGEM, AND SIJNTGEN VAN GELDER, A. D. 1 562. In the same year there were also apprehended at ' Ghent three sisters, namely Vijntgen, Goudeken, and Janneken de Jonkheer, and two others, namely, Betgen van Maldegem, and Sijntgen van Gelder. All five freely confessed their faith, and undauntedly i adhered to it unto death — which they had to suffer for it — and firmly clung to the love of their bride- groom Jesus Christ. Hence they shall also, when the cry is made at midnight, go to meet him with their burning lamps, and with oil in their adorned vessels, and shall, as ready virgins, go in with him to the marriage of the Lamb. MARTYRS MIRROR. 631 GULJAME VAN DALE, A. D. 1 562. Shortly after, also an imprisoned brother named Guljame van Dale, who adhered so firmly to the truth and love of God that he feared no pain, suffer- ing, fire or sword, had, for following Christ (whom he thanked that he had made them worthy for it), to taste bitter death, at Ghent. Hence Christ shall exalt him, and give him to inherit his eternal king- dom of heaven full of imperishable joy. JELIS STRINGS, WITH PIETER AND JELIS POTVLIET, A. D. 1562. Jelis Strings, a thoughtful young single man, and a man named Pieter Potvliet, with his brother Jelis Potvliet, a young man, all three natives of Tielt, in Flanders, having come to the knowledge of the di- vine truth, and joined the church of God, finally, after suffering much persecution, took up residence at Wervijck, where they supported themselves by tape weaving. Thus it happened about the middle of the summer of the year 1562, that one night the inquisitor came with many servants, surrounded the house, entered the same, and apprehended these three brethren. When daylight came, they were put into a wagon, securely bound, the inquisitor and his company rid- ing alongside on horseback. They were thus taken through Meenen to Kortrijck, a distance of about three hours walking, where they remained in con- finement for three months, very closely guarded, and had many discussions in reference to the faith, with the inquisitor and other ecclesiastics ; but they valiantly and steadfastly adhered to the truth known and accepted. Hence, the inquisitor and the lord of Everbeke (in whose dominion they had been ap- prehended), and a great company on horseback and on foot, took these pious witnesses of the truth, in a wagon, back the same way, to Werwijck, where, in the market place, called the Steen- acker, an enclosure had been prepared, together with stakes and wood, to burn them. But as it had rained excessively, while they were on the way be- tween Meenen and Werwijck, so that the wood and straw, prepared for the purpose, had become very wet, and as the Bailiff also was averse to cause them to be burnt, all three were sentenced to be be- headed. First Jelis Strings was brought forth, who, as he was going to death, said, among other things : ' ' Be- cause I believe that Jesus is the Christ, the Son of the living God, born of the Virgin. Mary, I must die. ' ' Thereupon a monk, who walked at his side, instantly said : "You lie." Jelis further said, con- cluding his remark : ' ' And because I believe that the Pope is the antichrist." Finally, kneeling down, he said with a trembling voice : " O heavenly Father, into thy hands I commend my spirit. A few moments more, and the executioner had dis- patched him, and covered the dead body with wood, that the others who were to follow should not see it lie there. Pieter Potvliet was next brought forth, who, on his way to death, said : "It has been so before for the name of the Lord. ' ' He also quoted, in confir- mation of his faith, from Eph. 4:5, that there is one Lord, one faith, one baptism, etc. And having kneeled down, he also exclaimed: "O heavenly Father, into thy hands I commend my spirit." The executioner soon wielded his sword, dealing him five strokes, on shoulder, head and neck, be- fore he finished his work on him; whereupon he covered the dead body, as he had done the others. Jelis Potvliet (still young in years) was the third one brought forth, who, as he was going to death, quoted, among other things, the words of Christ : "Fear not them that kill the body," etc. And kneeling down, he also said : " O heavenly Father, into thy hands I commend my spirit ' ' — but before he had fully uttered the last word, his head was off. Their bodies were placed upon wheels, between Werwijck and Meenen, but soon after secretly taken down and buried by some ol their fellow be- lievers. Of Jelis Strings two letters are still extant, which he wrote while in prison at Kortrijck, and which we have added here for the gratification of the Christian reader. THE FIRST LETTER OF JELIS STRINGS. Grace, mercy and peace from God our heavenly Father and the Lord Jesus Christ, the Son of the Father in truth and in love. May he strengthen and confirm you people, who now have to suffer perse- cution for a little while, and may he grant you to be strengthened with might in the inner man, and that Jesus Christ may dwell in your hearts by faith, and you be rooted and grounded in love, so that you may be able to comprehend with all the saints of God, the height, and depth, and length and breadth of his mercy, and to rightly walk and remain im- movable therein unto the end of your life; this we wish you all who love the Lord, for a cordial greet- ing, dear brethren and sisters in the Lord. Further, after all greetings, be pleased to know that we are tolerably well yet, the Lord be praised forever for his grace. Pray the Lord for us that he will order it according to his will. We are of pretty good courage, the Lord be praised. Further, I earnestly pray you, that you will rightly instruct the simple in the faith, concerning all things, and frequently speak of these things in the exhortation, for there is great need of it. They greatly torment those that are imprisoned, when they perceive that they are weak, yea, as much again as them that are sure of their faith. And you that are weak take it well to heart, and be not ashamed to ask questions for the benefit of your souls, until you have a good understanding, before it comes to the test. Take this warning to heart, for it is such a blessed assurance, if one is sure of his faith. For Sirach says : "A man whose heart is established is like a house which is firmly bound and nailed together ; it feareth not though a storm arise." Sir. 22:16. Thus, dear friends, Jet us also G32 MARTYRS MIRROR. build upon Christ Jesus; this must be the founda- tion, namely, his word; for Christ himself says: He that heareth my word, and doeth it, I will show whom he is like ; He is like a man who proceeded to build his house; but he digged deep, and laid the foundation upon the rock : though floods and rains come against it, it remaineth standing, for it is founded upon the rock. But he that heareth my word, and doeth it not, is like unto a foolish man that buildeth his house upon the sand : when the 'floods come, or the winds blow, it falleth, and great is the fall of it. Matt. 7 : 24 — 27. Observe friends, he says: great is the fall of it. Hence, dear friends, dig deep, which, according to my understanding, means, to examine and take well to heart, so that we may not be found fools; for James admonishes us to be doers of the word, and not hearers only, deceiving our own selves. For if any^ be a hearer of the word, and not a doer, he is like unto a man beholding his natural face in a glass : for he behold- eth himself, and goeth his way, and straightway forgetteth what manner of man he was. But whoso examineth himself in the law of God, and is a doer of the word, and not a hearer only, this man shall be blessed. Jas. 1:22 — 25, Yea, Christ Jesus says himself: Blessed are they that hear the word of God, and keep it. Luke 1 1 : 28. John also, admon- ishes us : Blessed are they that hear the words of the prophets, and keep those things which are written therein. Behold, dear friends, if we hear his word, and keep it well in our hearts, we are entitled to all these promises of blessedness ; for it is the true food of the soul, by which all Christians must be fed, if they are to live; for Christ says that man lives not by bread alone, but by every word that proceeds out of the mouth of God. Matt. 4:4. Yea, as the prophet Jeremiah says, in the 15th chapter, verse 16: Lord, thy word sustains me, since I have ob- tained it; and thy word is the comfort and joy of my heart. Solomon, also, says : Every word of God is pure, and they are a shield unto them that put their trust therein. Prov. 30: 5. Therefore, dear friends, let us always put our trust in God's word; it will not deceive us; for John says: These sayings of God are true ; heaven and earth shall pass away, but the words^ of God shall not pass away. Rev. 19:9. O dear friends, let us heed it well, for it is what will judge us in the last day; for Christ says: I shall not judge you; but the word that I have spoken, the same shall judge you in the last day. John 12: 48. O dear friends, if it is that which will judge us, then we must well examine, and constantly prove our- ourselves, whether our life accords with the word of God; and carefully view ourselves in it as in a mir- ror, whether there is nothing condemnable in us; and if we find aught in us that is unclean, then let us do according to the counsel of the prophet, who says: "Wash ye, make you clean; put away the evil of your doings from before mine eyes; cease to do evil, learn to do well; seek judgment; relieve the oppressed, judge the fatherless, plead for the widow. Come now, and let us reason together, saith the Lord : though your sins be as scarlet, they shall be as white a.s snow; though they be red like crimson, they shall be as wool." He says: " If ye be willing and obedient, ye shall eat the good of the land: But if ye refuse and rebel, ye shall be devoured with the sword: for the mouth of the Lord hath spoken it." Is. 1: 1 6- — 20. Dear brethren and sisters, let us not be diso- bedient, nor murmur against God, like Israel, who were rejected for it. 1 Cor. 10: 10. If we have heard his voice to-day, let us not harden our hearts, but let us take care that we do not forsake the promise of entering into his rest, and that none of us be found to remain without; for we have been suf- ficiently admonished and invited, as was also Israel ; but the word preached them did not profit them ; because they did not firmly believe it. Hebrews 3:7, 6; 4:2. But let us have a steadfast faith, like Joshua and Caleb had, who feared neither the great stature of the Canaanites, nor the strength of their cities, though their walls reached up to heaven. Num. 13:30. Mark, their walls were high, and the inhabitants of the land were like giants ; they were only grasshoppers in their sight. But Caleb and Joshua trusted in God, and said: God is with us; their defense is taken from them ; we shall devour them like bread. Num. 14:9. And by their faith they overcame everything, and entered into the promised land. Joshua 3:17. Thus, dear friends, also our enemies are great, strong and numerous ; but if we have a faith like Caleb and Joshua, so that we do not see our own strength, but go out from ourselves, and rely upon Him with the whole heart, then we shall come off conquerors ; for David says : ' ' Commit thy way unto the Lord; trust also in him; and he shall bring it to pass. Ps. 37:5. Solomon, too, says: "Trust in the Lord with all thine heart; and lean not unto thine own understanding. In all thy ways acknowl- edge him, and he shall direct thy paths." Proverbs 3:5, 6. Yea, Paul, also, says: "Let your conver- sation be without covetousness ; and be content with such things as ye have: for he hath said, I will never leave thee, nor forsake thee. So that we may boldly say, The Lord is my helper, and I will not fear what man will do unto me." Heb. 13 : 5, 6; Deut. 31 : 6. Yea, David says: "The Lord is my shepherd; I shall not want. He maketh me to lie down in green pastures; he leadeth me beside the still waters. He restoreth my soul: he leadeth me in the paths of righteousness for his name's sake. Yea, though I walk through the valley of the -shadow of death, I will fear no evil; for thou art with me; thy rod and thy staff they comfort me." Ps. 23 : 1 — 4. O dear friends, where do we find such a God in Babylon? he says: When thou passest through the waters, I will be with thee; and through the rivers, they shall not overflow thee ; when thou walkest through, the fire, thou shalt not be burned; neither shall the flame kindle- upon thee. Yea, he .says : The mountains shall depart, and the hills be re- moved; but my kindness shall not depart from[thee, neither shall the covenant of my peace be removed, saith the Lord that hath mercy on thee. Isa. 43 : 2; 54 : 10. Brethren and sisters, if we have such a^God, who helps thus in time of need, who are we, that \vc should be afraid of men, and of the children of MARTYRS MIRROR. 633 men that must perish like grass. Isa. 51 : 12. Yea, Christ himself said : Fear not them that kill the body ; but fear him that hath power to cast soul and body into damnation. Matt. 10 : 28. Behold, friends, though the sufferings of Christ abound in us, so our consolation also aboundeth by Christ. 2 Cor. 1 : 5. Therefore, let us sincerely humble our- selves and keep his commandments, and pray before him with tears, that he will show us mercy accord- ing to his pleasure, so that, as we now have to mourn on account of their pride, we may rejoice after this distress, because we do not follow the sins of our fathers, who forsook their God, and went after strange gods, wherefore the Lord delivered them into the hands of their enemies. 1 Pet. 1:6; Deut. 32:16. Therefore, dear brethren who are elders, comfort the people with your words, and admonish them to remember that our fathers were tried in many ways, and had to overcome manifold temptations, in order that they might be proved whether they served God with their hearts. Thus, Isaac, Jacob and Moses remained steadfast, and had to overcome much affliction ; but the others, who would not accept affliction, but impatiently mur- mured against God, were destroyed by the destroyer and by serpents. But let us remember that we are chastised of God, to make us better, and not for our destruction, and that the punishment is far less than our sins. For whom the Lord loveth he chas- teneth, and scourgeth every son whom he receiveth. But if ye be without chastisement, whereof all are partakers, then are ye bastards, and not sons. He- brews 12:6, 8. Hence, dear friends, let us be patient in this tribulation for a little while; for the sufferings of this present time are not worthy to be compared With the glory which shall be revealed in us. Ro- mans 8 : 18. But the God of all grace stablish, strengthen and settle us all, this I wish you all for a greeting. 1 Pet. 5 : 10. I, Peter, greet you much, and earnestly desire that you would see to my wife; she hopes to do her best, she told me. We ask you to pray for us, that we may finish our course to the praise of God and the salvation of our souls. We also enjoin you, that if Pauwels has not moved, he would better do so; we advise it for the best. We would write more ex- plicitly, but we fear that the letter might fall into wrong hands. I, Pieter Potvliet, greet you much, and give you a testament. Continue steadfast and immovable in the work of the Lord; see that your labor be not in vain. I commend you to God. By me, Jelis Strings. THE SECOND LETTER OF JELIS STRINGS. Grace, mercy and peace from God the heavenly Father and the Lord Jesus Christ, the Son of the Father, in truth and in love. May he stablish, strengthen and settle you who have to suffer for a little while for Christ's sake; and may he grant you, according to the riches of his glory and power, to be strengthened with might in the inner man, and that Christ may dwell in your hearts by faith, a nd you be rooted and grounded in love, so that you may all be bound together with the bond of love, and thus, through the uniting of the Holy Spirit, and obedience to the Lord, according to the Gospel, be built up together harmoniously a holy temple and city of God; this I wish you all who love the Lord, for a cordial greeting, dear brethren and sisters in the Lord. Further, after all greeting, I hope to write a little again concerning the disputation we had with our adversaries, though it is not very much; for when we were apprehended, we resolved among ourselves, not to dispute, unless we might all come together, which was also observed, so that they should have nothing to lie behind our back, and that if they should hear a word more from one than from an- other they might not confuse the simple. On ac- count of this they were much incensed, and said that they all depended on me. They often came to dispute; but we would not, unless we might all come together, and in the market place. This angered them much, and they said: "Where was it ever seen that a disputation was held in the market-place? you people want to introduce new doctrines." Finally, we consented that we would dispute in prison, provided we might all come to- gether; but they would not have it otherwise than each separately, and this we would not do. Thus they came twice or three times, and we had some conversation with them each time, in order that they might not say that we refused to hear them. Our conversation was about the three persons, and the incarnation. The first question he put to me was whether I did not believe that if men believed in Christ Jesus, and henceforth forsook all evil they would be saved. I said: "Yes; all who believe that Jesus Christ is the Son of God, who died for us, and through this faith show obedience to the Gospel, shall be saved." "Well then," said they, "if they believe that children may be baptized, they will be saved, according to your own words. I said: "My lord, it seems to me, that you are like the scribes; they sought to censure Christ by subtlety, and it appears to me that you do the same." Matt. 22: 15. "Yes," said he; "Christ knew how to answer the scribes, and so will you, if you have the Spirit of Christ." I said: "If they show obedience to the Gospel, they will not baptize children, nor cause them to be baptized; for it is not instituted or com- manded of God, to baptize children; but you people have planted it, and whatever men have planted shall be rooted up of God, and thus it will go with your infant baptism." Matt. 15:13. He forthwith said that the Anabaptists believe that Christ brought his flesh from heaven. I said that it was a lie; "are you not ashamed (I said) to sit here and lie in. this manner. in my presence?" He said: "What you believe, I know not; but others believe thus." I said that it was a lie; "I have never heard," I said, ' 'of any that held such a faith ; yet I have had more intercourse with them than you have; are you not ashamed to sit here and lie thus in my presence?" Then he became very boastful; three or four other priests and the Bailiff were also sitting there, and they said; "Jells, talk decently." I said: "Then 634 MARTYRS MIRROR. do not lie so. " I spoke loudly, that my comrades should hear it. He then asked : ' ' What is your faith, then ? ' ' ' ' I believe with all the apostles, that he is the Son of God, as Peter confessed" (Matt. 16 : 16 ; John 20; 6:69), visible and invisible; that the Word by which all things were made became flesh in Mary, through the power of the Most High." He asked whether the Word became flesh like Lot's wife be- came a pillar of salt, or the water, wine. I said : "No." He asked: "How then?" I said: "It be- came man, and it continued to be the Word; that is, the Word which was invisible became visible; that which was impalpable became palpable; that which was impassible became passible." He said: "Was the Word not God?" I replied: " It is God and man." "Did God die?" he said. I replied: "He died according to his humanity, as Peter says: "put to death according to the flesh, but quickened according to the spirit." 1 Pet. 3:18. I then asked him, how he confessed the unity. He confessed three persons and one God. I asked whether the Holy Ghost were a person. He said : "Yes." I said: "When Mary was greeted by the angel, that she should conceive, and she did not know how this should come to pass, as she had never known a man, the angel said : The Holy Ghost shall come upon thee. Luke 1 : 26. Now, it the Holy Ghost is a person, then one person con- ceived another. And in the Acts of the Apostles it is written that when the apostles received the Holy Ghost, he sat upon each of them. Acts 2 : 3. But a person can sit only upon one man. And in the first chapter (v. 7) of the Book of Wisdom it is written that the Spirit of the Lord filleth the world. To what person would you compare him ? ' ' He did not know what to say. He then said: "I do not consider them persons such as Pieter, Klaes and Jan .' ' I said : "To whom then do you compare them ? ' ' They then exchanged a few words in Latin, and said : ' ' We only call them persons : did you think that we considered them three humam be- ings?" I said: "Yes." He said : "If you have taught men so, you must confess that you have slandered us, and that you are a false teacher." I said : "I am no teacher ; I have enough to do to teach myself. ' ' I added : ' ' You call them persons ; are they not such? why then do you call them three persons." He said: "It amounts to the same thing." I said : "It does not ; a person is a human being, and you certainly cannot compare them to human beings. ' ' Then he said ; ' 'God the Father is not the Son ; the Son is not the Father ; the Holy Ghost is neither the Father nor the Son. And these are three ; the one is what the other is not, and though they are three, yet are thev but one God." I said: "This is also my faith, and in accordance with it I know but one person, that is Jesus Christ, who was visible and palpable; but the others I do not know what to compare them to. On this point we agreed, and he let go his persons. He then asked again whether God had died. I said : "You have sat here and acknowledged to me that you do not consider the Word to be the Father, nor the Father to be the Word, though they, according to the Godhead, are one God ; but you regard them as three witnesses ; and two of these witnesses did not become man, but the Word, by which all things were made, became flesh, as John says in the first chapter [of his gospel]. Although this Word became man, it therefore does not cease to be one God with the Father ; else it could not be God and man." Then he said: "Jelis, you err." And they ad- duced Rom. 1:3; in their Testament where it read : "Who became of the seed of David according to the flesh, is declared to be the Son of God with power, according to the Spirit. ' ' I said that in ren- dering it became they had mistranslated the word ; that it ought to read : born of the seed of David. "Go," I said, "and examine the Testaments which you had printed thirty or thirty-six years ago; see whether in them it reads thus. I have read it there- in : born, as it ought to be; but you have now caused it to be altered thus, to deceive the simple hearts." This made them very angry. I then said : ' ' Say it as it ought to be : born; for a woman can certainly not make a child." Then he said: "Be- came or assumed is the same thing ; as it is written : ' He took not on him (the nature of) angels, but he took on him the seed of Abraham." Heb. 2 : 16. I said : ' ' This also is changed ; it ought to read : He receiveth not angels ; but he receiveth the seed of Abraham as his children ; and believers are counted for the seed (Rom. 9: 8); for Paul says (1 Cor. 11:8), that the man is not of the woman, but the woman of the man." They said : "This is spoken of Adam and Eve." I said : "Here God has plainly shown that the man is not of the woman, but the woman of the man, which is in direct opposition to your belief. Paul speaks still more fully on generation ; for he says : 'As the woman is of the man, even so is the man also by the woman ; but all things of God.' v. 12. This certainly has reference to gen- eration, for Adam was not by Eve." He said that it had to be understood so. I said : "I do not under- stand it so." We had many more words yet con- cerning the promises ; but I have not the space to write it. All these words I had with the parish priest of St. Martins, a very crafty customer, craftier than any one I ever heard ; all the others are as nothing com- pared to him. Written in haste, in the dark, with ink made of coals ; bear patiently with it. The day before we were delivered to the secular lords, we were brought before the Dean of Ronse. He asked us whether we had come to a determination. I said : "I am always determined to eschew evil, and to do that which is good, as far as I know." There were three or four Judges present, and the under-bailiff. He said it was great arrogance that I pretended to be wiser than all the world ; there were Ambrose and Augustine, and other holy men : and they un- derstood it so. I said : " I do not pretend to know anything ; but I know the faith to be the truth, and herein I want to abide." Farewell; I commend you to God. Your weak brother in the Lord. Jelis Strings, MARTYRS MIRROR. 635 HEYNDRICK EEMKENS, A. D. 1562. In the year 1562 there was apprehended at Utrecht, for the testimony of our dear Lord Jesus Christ, a brother named Heyndrick Eemkens, a tailor, who, after all solicitations and pains suffered, finally received word that he was to die, at which he rejoiced that he should also have the privilege of being a witness for the name ol the Lord. This message was brought him by the pastor of the Buer- church and a Franciscan monk named Friar Jan van Herentals, who in a few words informed him of it, and then left him. He said to friar Jan: "You need not come again to-morrow, for I do not need you." In the morning he was brought out from his prison into another room, where he had many words with the monk, who forthwith con- demned him. Thereupon he replied: "Judge not, and ye shall not be judged." Luke 6:37. The monk said : ' ' You confessed that you did not be- lieve that Christ assumed flesh from Mary." He replied: "I have said it once in my confession; shall I tell you again?" and he referred him to John 1. The monk then asked him whether he would not confess to him. He answered: "I have con- fessed to God." The monk said: "Have you lived to be so old without ever confessing?" "No," said he, "I have indeed confessed to men ; but God knows I heartily regret that I submitted so long to your confession." The monk then asked him whether he did not want to hear a mass. He re- plied: "I have read so many, that I loathe the mass; and even though I do not want to have it, yet if you want to read it, nevertheless, how can I prevent it? Hence, if you want to do it, do so, but not on my account; for Ido not wish it." Then the monk asked him whether he would not have the sacrament; but he said: "No, but if I could par- take of the Lord's Supper, as instituted and com- manded by the Lord, and observed by the apostles and their churches, this I should heartily desire, and thank the Lord for it, but your deception I do not want." Upon this the monk again damned him two or three times. The thief-takers then came, and wanted to give him something to drink, but he refused it Then came one of the jailer's daughters, a wanton girl, and wanted to put it into his mouth with a spoon, as they were sitting and drinking with the thief-takers, I but Heyndrick said to her: " I have certainly told you that I do not want it; hence, let me in peace, if it is possible. ' ' Thereupon one of the thief-takers said: "Do you want to go out of this world on an empty stomach?" He said to him: "I thirst for the true wine, of which I shortly hope to drink." But the monk said: " God does not put new wine into old bottles." But he said to the monk: "Be- cause I have become renewed, therefore you hate me, ' ' Much more was said yet, which has been for- forgotten, since he himself could not write. This was written by one who was present when Heyn- drick spoke with the monk . Though he was not a brother or fellow member with Heyndrick in the church, yet his friendly disposition prompted him to write down what he remembered of it, just as he saw and heard it, for the remembrance of all lovers of the truth; and the following was seen and heard not only by him, but also by all the citizens gener- ally, who can with him testify to it. When Heyndrick had ascended the scaffold, he began to speak much to the people, saying, among other things: "Good citizens, repent, and believe only the Gospel and not the traditions of men." When they led him to the lords, to hear his sen- tence, he again turned his face to the citizens and said that all the practices observed were only human traditions, and that whoever would not follow them had to be the reproach and offscouring of all men, yea, must thus suffer death. Matt. 15:6; 1 Corin- thians 4:13. The sentence having been read, many of the peo- ple, who pitied him, and did not wish to see him die, went away. But Heyndrick Eemkens fell upon his knees and face, on the scaffold, to pour out his earn- est prayer before the Lord. When the executioner saw him fall down, he drew his cloak from his shoul- ders, and pulled him up by his shirt, so that he could not finish his prayer. Heyndrick then said to the people: " Dear citi- zens, repent, for it is more than time. Live accord- ing to God's commandments and the words of the holy Gospel. And he called again with a loud voice: "This is the narrow way, and the strait gate;" and named the chapters where it was writ- ten, and many other Scriptures having the same bearing. He then stepped of his own accord, with a glad heart, upon the bench where he was to be strangled and burnt, and said again : ' ' This is the strait gate, press through it; through this pressed the men of God, for he that fights steadfastly unto the end shall be saved; of this I have no doubt." With great courage he put his body and neck to the stake, and said again with a joyful heart: "Dear citizens, repent; believe the Gospel and not men; for this is the narrow way which a Christian must walk." The executioner then took a chain, putting it around his body, and fastened a little bag of gun- powder to his neck, so that it hung over his breast. Heyndrick spoke boldly to the very last, but his words could not be understood very well, for the executioner took a cord, laid it around his neck, and twisted it tightly. Heyndrick closed his eyes, just as though he had fallen into a swoon, and he was not seen to move any more, save that he cast up his eyes to heaven once more, and then immedi- ately lost consciousness. Thereupon the executioner drew away the bench from under his feet, and. seiz- ing a fork, thrust the same into a bundle of straw and held the latter to a pot with fire standing on the scaffold, until it caught fire, whereupon he applied it to.the gunpowder. The blaze'flashed up to his eyes but did not burn his hair. He lifted up his hands to heaven once more, after which he showed no further sign of life. Thus did Heyndrick Eemkens offer up his sacri- fice, as a valiant witness of the Lord, on the 10th of June 1562, about between 10 and 11 o'clock, A. M. 636 MARTYRS MIRROR. GEORGE FRIESEN, A CABINET-MAKER, AND WILL- IAM VAN KEPPEL, A. D. 1562. This George Friesen, a cabinet-maker, and Will- iam van Keppel, formerly a mass priest, were both apprehended at Cologne, A. D. 1562, for the evan- gelical truth. When William was sought and found he willingly went with his captors, who first took him into a tower of the city, where, however, he did not remain long, since they removed him into the count's dungeon, whither those were taken who were condemned to death. In this dungeon he found said George Friesen, who was his brother in the Lord, and also a prisoner, and whose company was a great comfort to him. Manifold were the nets, spread and the snares laid, to catch their souls; but the principal ado and clamor was about infant baptism, which their ad- versaries claimed to be right; but as they could not prove it by the word of God, they employed human wisdom, but to God be the praise, with this they could not move these men. Now the lords en- treated them, now they severely threatened them with torture and death; but the prisoners rejoiced in it. The others said things sweet and things bitter, but this could not move the prisoners, for through the help of the Lord their hearts stood firm as a wall. The count offered to give George money, and his servant-maid to wife, if he would renounce his faith. But George would adhere to the truth and said to the count: " Your servant-maid, riches, or money cannot take me to God, but I have chosen some- thing better, for which I hope to strive." There also came to William a subtle individual, who made him fair promises and said that he would take him to England, who would soon have drawn the net of delusion over his head if the Lord had not succored and preserved him. When the last hour arrived that they were to be prepared for the offering, for which they greatly longed, they were both brought out of prison — the count's dungeon — to the house of the count, into a hall, at one o'clock in the night. There much arro- gant and scornful language was used against them, and they were much tormented, to which George said nothing, William, also, answering but little. This continued half the night, till break of day or twilight, when the two prisoners were hurriedly taken to the Rhine, where they were to be drowned. When George saw how hurriedly they were taken to the Rhine in the early morning, he called to the count, saying: "Sir count, what becomes of the promise you made us? for you said that you should put us to death in broad daylight." But no one paid attention to these words, but they were hurried to the place where they were to be put to death, namely the Rhine. And thus were fulfilled the words of David, Where he says: "They have privily slain the upright." Ps. 11:2. May the Lord for- give them, for they know not what they do. When they were taken out on the water, in a boat, William divested himself of his clothes, and laid his hands upon his feet, to be bound thus; for he thought that he was to be drowned and get home first. But this was not to be his fate; they made him put his clothes on again, and told him that he should wait. And thus George was compelled to be the first one, to be made ready for an offering. When he was ready for death, he took brotherly leave from William, and they kissed each other with a holy kiss of love. Then George was thrown over-board, and drowned in the Rhine, thus testifying with his death that he was a partaker of Christ's sufferings, to receive at his hands, through grace, the crown upon mount Sion, and rejoice forever with him. 2 Esd. 2:43. After George was drowned, the executioner said to William: "Put on your clothes; I will take you to the shore, and there behead you." William, through the grace of God, was willing and ready for it, and said: ' ' You may do with me whatever God wills and permits. ' ' When they came on shore, they set William at liberty. The executioner said to him : " Go your way. ' ' Whether they did this because William had been a priest, and they would have had to desecrate him, before putting him to death, and whether they therefore rather released him, than go to such trouble is not known. AN ADMONITION WHICH GEORGE FRIESEN SENT FROM PRISON. I proclaim unto you, O men, one and all, a new message and glad tidings, through the word of the Lord, which is, that you shall turn from your sinful life to God that your sins may be forgiven; cleanse your hearts, and forsake the world and its false show to which it lends so beautiful an aspect. Behold, I proclaim unto you much joy, which I experience, as Christ the Son of God promised, say- ing: "I will not leave you comfortless." Those who trust in me, them will I help bear their sorrow, and deliver them out of all distress. For he himself bound up our putrefying wounds, and healed them, which none other could do. Luke 10:34. He healed us without merit on our part; when we were yet enemies, he washed us with clean water, and sent us the Comforter, the Holy Ghost — as the faithful gracious Savior Christ promised — who shall bring to our remembrance all that we have heard . Rom. 5:10; Ezek. 36:25; John 14:16. If we firmly abide in him, and bring forth good fruits, he will give us a mouth and wisdom, as his divine word says, if we diligently live according to his will; yea, such a mouth he will give us, that none of the wise of this world, who are yet in sin, and fail of the truth, shall be able to contradict us. Luke 21: 15. . .- .... I daily find that, as the raging waves of the sea, driven by fierce winds, cast up their mire and dirt, and cannot rest, so it is also with these; if there were anything good in them, it would come to light. Isa- iah 57:20. Now, even as the flowers of the field drop off, so it goes with those who consider too late; for the grass withereth, and the flower fadeth ; but the word of God abideth forever, Is. 40:8, J MARTYRS MIRROR. 6S7 I find still another matter which concerns me greatly, namely, that so many shall knock and 9ay : Lord, open unto us, and let us enter in also; to whom the Lord shall say: I know you not; and that it will avail them nothing to say: Did we not believe that thou art the true God, and that he whom thou anointedst, and whom the Jews mocked is thy Child? Luke 13:25, If they persist in their evil deeds, anguish shall come upon them, so that they shall cry, woe, woe, upon all the priests of Baal who have deceived them here, and who now sit in Moses' seat, persecute Christ, and honor Baal, saying: Do according to our words, and not after our works; by which they show that they do not walk aright. Matt. 23:2. O generation of vipers, who hath made you believe that you shall escape the wrath of God and the damnation of hell ? Can the Lord not say to them : If you were so wise as to know me, why then did you not seek me by follow- ing the kingdom of my Father. Therefore, depart from me, all ye hypocrites, to the devil and his an- gels, into the lake of fire, and eternal damnation. Matt. 7:23. But you, brethren and sisters, who are called to the marriage supper of the Lamb (Reve- lation 19:9), make yourselves sincerely ready in these latter times, for the marriage supper; and do not suffer yourselves to be deprived of the food that is set before you, lest you perish with hunger; cling firmly to Jesus Christ; see that you lose not those things which you have wrought; and let no one lead you astray on this earth, nor be afraid of the princes of this world ; for when they shall appear be- fore the face of Christ, they will all be put to shame. 2 John 8; Matt. 24:4; 10:28. Betake yourselves now to the Lord, for now is the right time; and let not the world confound you, lest you be deceived. Watch, you that are on the ocean, lest you perish; believe in the Lord with all your heart, and you will weather the tempest. May the King of kings, to whom all things are known, up- hold us with his mighty hand, that we may on account of no adversity depart from him, but may faithfully adhere to his word even unto death. Hereby I will gladly resign my life at this time, and enter this narrow way through Christ; by his help I will gladly bear his yoke, and in this yoke alone pull my plow. O God, that I might be so fortunate as to see the work begun in me brought to such a happy end, to the salvation of my soul and to thy glory, and this solely through thy power — richer or more highly exalted as a mortal I could not become! I should praise and magnify thee for it through Christ thy Son. Dear brethren and sisters, I have written this in my severe imprisonment, and give it to you for an admonition. I George Friesen have composed this in the night, while others slept; I hope that daylight will soon shine brightly. O Lord that thou wouldest speedily come to me in prison, deliver me from my chains, and free me from my bonds, and protect me from the wicked — O then I should stand well before thee ! My brethren, if you would rejoice in the spirit, and herein un- derstand me thoroughly, then beware of sin, and you will see clearly. And if you would spirit- ually understand the divine law, go the Lord, and he will help you in it. MARTIJNTGEN AELMEERS, [ 5 6; In the year 1562 there was apprehended at Hon- schote, in Flanders, a young girl named Martijnt- gen Helmeers, of Steenwijcke, because she had been baptized upon her faith, and ordered her walk and conversation according to the doctrine of the Gospel of pur Lord Jesus Christ. After great steadfastness she was sentenced to death, and burnt, and thus offered up to God an acceptable, living sacrifice, and escaped the torment of eternal fire. NIKASEN VAN AELMEERS, A. D. 1562. The same year, Nikasen Aelmeers, the brother of the aforementioned Martijntgen, was apprehended for the faith and the divine truth, at Bruges in Flan- ders, and when no pain or torture could draw him from his faith, he was condemned and burnt, as a true witness of our Lord Jesus Christ. KAREL VAN DEN VELDE, WITH PROENTGEN HIS WIFE, FRANCHOYS DE SWARTE, WITH KLAES- KEN HIS WIFE, JASPER THE SHOEMAKER, CHARLO DE WAEL, AND MARTIJNE AMARE, IN THE YEAR 1562. In the year 1562, there were apprehended at Honschote in Flanders, for the testimony of the truth, seven persons, namely, Karel van den Velde, of Ghent, with Proentgen his wife, Franchoys de Swarte, of Belle, with Klaesken his wife, Jasper the shoemaker, Charlo, a lad, and Martijntgen Amare, a young maiden, all of whom steadfastly adhered to the truth and the word of God. Five of them, namely, the four male persons and the girl, were very soon after their apprehension burnt for their faith; but the two women, sisters, were sometime afterwards secretly drowned in a tub. One of the women, when she saw that they intended to put her to death secretly, complained of it, since she would have preferred publicly to testify to the truth with her death; whereupon her sister said: "It is all the same, for God sees it; he will reward us, and avenge our wrongs." 2 Chron. 16:9; Rev. 6:10. Thus they all passed through the conflict as val- iant heroes, and obtained leave to eat of the tree of life, which is in the midst of the paradise of God. Rev. 2:7. JAN GRENDEI-, A. D. 1562. In the year 1562, a man named Jan Grendel, from Kortrijck, in Flanders, came from Oudewater to Goes, and was the same evening on which he arrived in town apprehended by bailiff Yijtwijck, 638 MARTYRS MIRROR. who, upon having taken him to his house, inter- rogated him concerning his faith, of which he made open confession, whereupon he was put in prison, where he lay for about a year. Bailiff Vijt- wijck having, for maladministration, been deposed from his bailiwick, another named Floris Schaeck, stepped into this office, and under the latter, Jan, after many solicitations and sufferings, was publicly burnt, or put to death, in the market place, for his faith, in Lent of the year 1562. FRANCIS VAN DER SACH AND ANTHONY WELSCH, A. D. 1562. In the year 1562 brother Francis von der Sach, a native of Rovigo in Italy, and minister of the word of God (still on trial) and one who had been sent with him, named Anthony Welsch, were appre- hended at Capo d' Istria, about one hundred Italian miles from Venice, as they were about to return to the church in Germany, accompanied by a large number of people, who, however, were not taken along, but suffered to go. Francis was ironed on his feet like a malefactor, and they were separately confined. There at Capo d' Istria they tempted and assailed them in a satanic manner, as they are ac- customed to do at such times, and they employed all their might to entrap them into their snares, in order to cause them to stumble, and to make them despond and apostatize from God; especially was Francis severely assailed ; but they valiantly resisted it all. Having been heard and examined at Capo d' Istria concerning everything, they were left in confinement yet for three days, ironed hand and foot, and then sent to Venice. On this voyage they lay still for three days and nights, on account of the tempestuous sea, in the meantime comforting each other, and admonishing one another to constancy or steadfastness, so that it seemed as though they scarcely felt the pains resulting from the iron fetters and from other causes, which nevertheless hurt them greatly day and night. Arriving at Venice the first day of September of said year, they were immediately separately con- fined in the dark dungeons of the chief senators, where they lay for a whole month, when they were brought before three Venetian secular, and also sev- eral so-called spiritual, lords, who sat there in great pomp, most magnificently arrayed, and they asked brother Francis, whether he still adhered to the belief which he had indicated to the examiners and lords who had examined him at Capo d' Istria in regard to his doings, and whether he still held it to be the truth. He said to them: "I hold it to be the truth, and it is the truth." They then asked him whether he believed all that the holy, Catholic, apostolical, Christian church believes. He replied: "As far as the faith is con- cerned, I believe every article of the apostolical Christian faith." They then asked him also con- cerning baptism, the sacrament, confession, and many other things ; but when he thoroughly an- swered everything, they urged him very hard, be- rating him most severely, and then remanded him to prison. They also examined brother Anthony, who likewise made a good confession of faith to them. Shortly after, they examined Francis again, es- pecially in regard to infant baptism, but did not accomplish their purpose. After this, they had them brought before them several times yet, and argued with them. They also sent monks to them, who when they replied to their questions, continually called them heretics and gainsayers of so many councils, and said that if they would not desist, they should have to die, and with this they had them taken back to prison. Soon after the lords again sent a monk, an in- quisitor, to them, who was to speak with them con- cerning the faith. He first asked them whether they belonged to the transmontane church. Francis replied: "Yes." Thereupon the monk said: "This is the first error;" and asked whether he had also broken bread with them . Francis answering in the affirmative, the monk said: "This also is an error." And thus he spoke with regard to everything; no matter what they answered, the monk always said that they were heretics and deceivers. The monk also said: "Tell me, who is the head of the church?" Francis replied: "Christ." The monk said: "This, too, is an error." Then Francis said : ' ' You call us heretics, but you yourself are a heretic, and not we, for Christ is certainly the head of his church." But the monk said: "The Pope is the head here on earth." Francis said: "A body with two heads is a hideous thing." Thereupon the monk again began to call him a heretic, and to admonish to him to desist. But brother Francis told him that he could not desist before he should have proved this to him by the holy Scriptures. The monk said: "We are not bound to prove this to you by the Scriptures. ' ' They were then taken back to prison, where Francis put his confession and defense in writing, and delivered it. After this, they lay in prison for a long time yet, in all about two years, always steadfastly continuing, in many disputations, in the truth confessed, which they had accepted, and were then sentenced to death, and, in the year 1564, cast into the sea, at Venice, and drowned. But the sea will have to give up her dead at the judgment day of the Lord, when such murderers of the pious will be dearly requited, and will see with great terror, how heinous an of- fense against God it is, thus to touch his believers. See Zech. 2:8; Acts 9:5. JAN DE SWARTE, KLAESKEN HIS WIFE, KXAES, CHRISTIAN, HANS AND MAHIEU, HIS FOUR SONS; PERCEVAL VAN DEN BERGE, JAN MAES, PIE- TER THE SHOEMAKER, HENDRICK AERTS, THE HATTER, JANNEKEN CABILJAUS HIS WIFE, KALLEKEN STEENS, AND HER- MAN, IN THE YEAR, A. D. 1 563. Jan de Swarte, a very good hearted man, of Nip- kerke, with his wife and adult children, came to the MARTYRS MIRROR. 639 knowledge of the truth, and united with the church of God. Afterwards he was chosen and ordained a minister of the church, in which ministry he, accord- ing to his ability, and in simplicity, so conducted himself (not only in the deaconship, by caring for the poor, but also, according to his gift received from God, in dispensing the word of the exhorta- tion) , that he endeared himself to all that knew him. i Cor. 12:4; 2 Tim. 2:15. And as the Apostle Paul foretold, that all that will live godly in Jesus Christ shall suffer persecu- tion, so he also met with it, on which account he resided in various towns and villages of Flanders, as in Honschote, Rijssel, Wervick, Meenen, and finally at Halewijn, supporting himself mostly with tape- weaving. With his wages he was very benevolent and liberal to the poor, not only to those of the household of faith, but to all in general (2 Cor. 8:1; Gal. 6: 10), by which especially he left behind him a good name, to the praise and glory of God, as also by hospitality, as taught in the Scriptures (Romans 12: 13), in which he was not negligent, since it ap- peared that when he was apprehended, there lodged with him a brother from Doornick, named Perceval van den Berge, a native of Zwevegem, and another, who had come from Honschote, whose name was Jan Maes. At that time there resided at Halewijn various other godfearing brethren and sisters, which being greatly envied by N., the priest of the castle, he be- trayed them into the hands of the Dean of Ronse, the inquisitor in Flanders, who, on a Saturday night, the 7th of March, 1563, quietly came thither with a great number of servants, from Rijssel, sur- rounded several houses, entered them, and appre- hended the aforementioned Jan de Swarte, with Klaesken his wife and four sons, namely, Klaes, Christian, Hans, and Mahieu (who was only about sixteen years old), and also Perceval van den Berge, and Jan Maes, already mentioned. Besides these he also apprehended one Pieter the shoemaker, with Jacomijntgen his wife, which latter did not remain steadfast. Also, one Heyndrick Aerts the hatter, with Janneken Cabiljaus his wife, and another sister, Kalleken Steens, the wife of a brother whose name was Augustijn. When Jan de Swarte was apprehended, his two younger sons were not present, but came in the meantime. When they came to the house the neighbors warned them, that those who appre- hended their father and mother were in the house. The one said to the other : " Do not let us flee, but let us die with father and mother." In the meantime Jan de Swarte was led out of the house a prisoner, and seeing his sons, he said to them : ' ' Children, do you want to go along to the New Jerusalem?" They replied : "Yes, father;" and were thus led captive with them. The inquisitor brought them all prisoners to Rijs- sel, and there had them very closely confined in the castle. Jan was put into a hole by himself, which was called the ' ' Paradise, ' ' and was so small that he could neither stand upright in it, nor lie down full length. It happened one day that divers brethren and sis- ters, prompted by love and compassion, had come from without the city, and were standing over against the castle, calling to the prisoners over the fortification, for their consolation, that among them there was one brother named Herman, who being noticed by one of the beadles of the town, who came out secretly, was also apprehended. After an imprisonment of ten days, the inquisitor delivered these prisoners into the hands of the secu- lar authorities, who first took out Jan de Swarte with his son Klaes, Pieter, the shoemaker, Hendrick Aerts, the hatter, Percival van den Berg, and Jan Maes, all six of whom, because they valiantly and steadfastly adhered to the divine truth, they sen- tenced to death, and took them in a wagon to the market place, where stood the scaffold, provided with earth and stakes. There they were taken up one after another, and two and two fastened to a stake. As they were going to death, the clock struck. John asked what time it was. He was told that it was four o'clock. He consoled himself with this, saying: "At five o'clock we hope to be in our lodging or resting place." His son Klaes, said : "We have to die for the reason that we believe that Jesus Christ, the Son of the eternal God, is from heaven and not of the earth. ' ' Pieter was gagged, to prevent him from speaking. When they stood at the stakes, wood and straw were placed around them, to which fire was then set, and they were thus burnt alive to ashes. A few days afterwards also Klaesken, the wife of Jan de Swarte, with her three sons, and Herman, because they adhered immovably to the love of God, were all five sentenced to death by the authori- ties, and also burned alive to ashes, persevering unto the end as valiant witnesses of Christ. Almost a year after this, after very long imprison- ment, Janneken Cabiljaus and Kalleken Steens, were sentenced to death, placed alive into the fire, and burnt to ashes, as valiant and steadfast wit- nesses of the divine truth. It also came to pass that the priest of the castle, N. , who had so spitefully betrayed these dear friends of God, was very sorely punished by God; for such putrefaction entered his flesh, that it fell of piecemeal, or was cut off from time to time, from his body, no physicians being able to cure the disease. Thus it happened on one occasion, a large piece of putrid flesh having- dropped, or been cut off from his body, that the same was eaten by a dog, while he beheld it with his own eyes. How he must have felt on this occasion, it is easy to imagine, especially when viewing it as the fulfillment of a curse said to have been pronounced upon him . " That he should yet with his own eyes see the dogs eat his flesh. ' ' It also happened that while the priest was lying sick, a man came to visit him, who, when the for- mer complained to him of his great misery, remarked to him : " It is the coals from the fire at Rijssel " — namely, from the burning of the friends mentioned above;— which did not please the priest very much; but he had to bear this taunt as well as the punish- ment sent him from God. And in this way he at 640 MARTYRS MIRROR. last died most miserably, even as we read that in former times it happened to Antiochus and Herod. 2 Mace. 9:9; Acts 12:23. DIRK LAMBERTS, CHRISTIAN VAN WETTEREN, AND ANTONIJN DE WALE, A. D. 1 563. At Ghent in Flanders there were apprehended, for the faith, three brethren, namely, Dirk Lamberts, Christian van Wetteren, and Antonijn de Wale, who. contended valiantly and heroically for their faith and the truth, from which they would not depart for any temptation, pain or suffering, so that they were finally sentenced to death. First Dirk Lamberts, and shortly afterwards the other two, had to follow Christ by entering through death into life; therefore they shall be clothed in fine linen with all the elect of God, and receive palms into their hands, and the crown of life upon their heads. JOOS JANS PUT TO DEATH, A. D. 1563. The same year a brother named Joos Jans was apprehended at Somerdijck, for living according to the truth, and was immediately taken to Zierickzee, where he suffered much examination and hardship, but suffered himself nevertheless in no wise to be moved or turned away from the word of God and the love of Christ, so that he was finally sentenced to death and beheaded, thus valiantly testifying with his blood to the truth. Note. — The repeatedly mentioned decree of Emperor Charles V., enacted in the year 1550, and confirmed by Philip II., King of Spain, A. D. 1556 (for which year we have circumstantially shown the same), as also, A. D. 1560, was at this time, namely, A. D. 1564, renewed and established the third time, for the annihilation and destruction of the innocent and defenseless Christian believers, as may be seen in the large book of decrees of Ghent, and cited by William I., Prince of Orange, in his defense against his adversaries, edition 1569, page 165, etc. Thereupon followed no small persecution, as may may be seen from the history of the following mar- tyrs. PIETER VAN OOSTHOVE, A. D. 1 564. Pieter Floriss, called of Oosthove, a native of Nipkerke in Flanders, was apprehended for the divine truth, at Armentiers, A. D. 1564, and, through many solicitations and sufferings, was pre- vailed upon to apostatize from his faith, induced by the promise that he should not die, and be released. But when again in his prison, and coming to him- self, he reflected how greatly he had suffered himself to be deceived, for though he should escape tem- poral death for a little while, he should therefor have to taste eternal death. This produced in him such an agonizing sorrow, that he, like Peter, betook himself with earnest supplication to Almighty God, and besought him with scalding tears for forgiveness for the great offense he had committed, and for a more steadfast mind than he had shown before. His prayer was not left unheard, for when he was brought before the authorities again, he utterly re- nounced his apostasy, and thenceforth boldly con- fessed his faith, and steadfastly adhered to it, so that he was finally sentenced to death, to which he went with glad constancy, and was thus strangled, and burnt. STEVEN DE GRAET, AND SIJNTGEN, A. D. 1 564. In the year 1564 there was apprehended at Ghent in Flanders, for the truth, a brother named Steven de Graet, with Sijntgen, his aged mother. They were both well confirmed in the faith, and continued in it amidst all solicitations and sufferings, even unto death, which they, for the name of Christ, had to suffer publicly; hence they shall also openly praise the Lord, in the throne of heaven, and help sing the glad new song, in honor of the Lamb, and of him that sitteth upon the throne. Rev. 14: 3. DANIEL KALVAERT, BURNED, A. D. 1564. Daniel Kalvaert, a native of Thielt, in Flanders, was apprehended, A. D. 1564, at Armentiers, for the testimony of the truth, and thence taken to Rijs- sel, but after being subjected to some solicitations j and torture, he was brought back to Armentiers, 1 escorted by forty beadles, and there sentenced by the authorities, to be burnt alive to ashes; which of- fering he boldly brought, after which his ashes were | thrown into the river Leye. FIERIJNTGEN KETELS, LEENTGEN HER MOTHER, WITH PIERIJNTGEN AND MARIJNTGEN VAN MALE, IN THE YEAR A. D. 1564. In the same year four sisters of Christ were appre- hended at Ghent, namely, Pierijntgen Ketels, with Leentgen her mother, and two sisters, Pierijntgen and Marijntgen van Male. These did not counsel with flesh and blood, but with God, who was able to strengthen them, for whose name they, after many assaults and unwavering steadfastness, had to lay down their lives in the monastery of St. Peter, without the city of Ghent. Therefore they shall be crowned by the Young Man upon Mount Sion, and be joyfully received by their bridgegroom. 2 Esdras 2:46; Matt. 25:10. PIETER VAN DER MEULEN, A. D. 1 564. Shortly afterwards, also one brother Pieter van der Meulen contended so valiantly, at Ghent, for his faith in Christ, that, with firm faith and confidence in God, he withstood all who sought to turn him away from it, even unto death, so that he departed MARTYRS MIRROR. 641 this world, and went with Christ into peace and rest, to help judge at the last day those who judged him here. Luke 23 :43 s 1 Cor. 6 : 2; Matt. 7 : 2. MAEYKEN BOOSERS BURNT TO ASHES FOR THE TESTIMONY OF JESUS CHRIST, IN THE CITY OF DOORNICK, THE l8TH OF SEP- . TEMBER, A. D. 1 564. A confession and letter of consolation of Maeyken Boosers, imprisoned at Doornick, where she sealed her faith with her death. The eternal, unfathomable grace of God, and the power of the Holy Ghost, be with you all, my be- loved friends and brethren. I let you know that I am well according to the flesh ; but according to the spirit I might be better, for I find weakness in me; but my hope is fixed upon God, who strengthens the feeble, and comforts the afflicted. My heart constantly longs to be fit in his sight, that I might finish to his praise that which he has commenced in me. Therefore I pray you, my beloved brethren, not to forget me, even as I well perceive that you do not, for which I thank you very much, and hope that the Lord will preserve you in his holy truth. I further inform you that the lords wanted to know of me, who were baptized with me, and whether none were in the city, and what were their names and surnames. I said : "What I do not know I cannot tell." But it was all of no avail. They or- dered the executioner to strip me. I felt very much ashamed, and I pleasantly entreated them to believe me ; but it was of no avail. I then said : ' ' Your will be done," and undressed myself, they led me to the rack and bound me to draw and rack me. The commissary said that I should name them. I told him that I could not do it : whereupon they loosed me, without my having named any one, for which God on high be praised. However of Pieter and George they had knowledge already; hence I had to name them too, but their surnames I did not know. Herewith I will commend you to the Lord, and to the word of his gaace. May the Lord keep us all in one faith to the end of our lives. Amen. Another letter from Maeyken Boosers to her parents. I greet you from my inmost heart, my beloved father and my much beloved mother, with all that are in your house. Please know that I am well and unchanged in purpose, the Lord be praised forever, as I trust through the goodness of God it is also with you. Further, I thank you heartily for the kind greeting you wrote me, on account of which I greatly rejoiced, learning your feelings and affection for me; and for remembrance' sake I will write you something about my imprisonment. In the first place the commissary asked me how old I was when I was baptized. I replied : ' ' About twenty-three or four years." They asked me why I had it done. I said : "Because God had com- manded it." They asked me whether I did not know that I had been baptized previously. I said : "I know nothing of it; neither has God com- manded it." They asked me whether I did not have sponsors. I replied: "It may be; — they may have died. ' ' They then said that they should send me learned men. I said : "You ought to be wise enough to talk with me;" but no, they would send learned men. They then sent the parish priest of Our lady's church, who came and asked me why I had not been in his church so long, and that he had not known of me. I told him that I had quietly kept at home. They asked me where my church was. I answered : ' ' My church is not known to you ; for if you knew her, you would not let her in peace very long. ' ' We had many words about baptism. I said that Christ sent out his apostles into all the world, and that they first taught all nations to observe all things whatsoever he had commanded them, bap- tizing them in the name of the Father, of the Son, and of the Holy Ghost. Infants cannot learn ; but he that believeth and is baptized shall be saved. Then they said that the apostles had baptized whole households. I said : "Yes, then they rejoiced that they were become believers in God ; this children cannot do. Acts 16 : 34. Christ called the children to him and said that to such belonged the kingdom of heaven, but he did not command that they should be baptized." They then brought forward Adam's sin, saying that they were born in it. I re- plied that Christ had died for them. I asked them whether they meant to remove sin by baptism ; since infants can have no sin, therefore they cannot die unto sin, and rise through baptism into a new life. Then the lords said : ' ' Your doctrine is : He that believeth and is baptized shall be saved, is it not?" I said : "Yes." They then asked whether Christ was not of Mary's flesh. I said that Mary had conceived him of the Holy Ghost, even as the angel said to her : ' ' The Holy Ghost shall come upon thee, and the power of the Highest shall over- shadow thee : therefore also that holy thing which shall be born of thee shall be called the Son of God." Luke 1 : 35. They asked once more whether he did not assume flesh from her, since he had not brought it from above. I replied that I believed the testimony of John, where he says : "The Word became flesh, and dwelt among us." John 1 : 14. They asked whether I did not believe that he is Mary's son according to the flesh, and the Son of God according to the spirit. I replied that he was God's own begotten and only begotten Son, without beginning of days, nor end of life, and was now at the last born of Mary, through the power of the Holy Ghost. Heb. 7:3. Hence he is not of the earth, earthy, like Adam, nor will he return to earth [dust] ; for he is the Lord from heaven . 1 Cor. 15 : 47. Now if he had flesh of our flesh, he would have to see corruption, for God said : "Dust thou art, and unto dust shalt thou return" ; but this was not spoken of Adam alone, but of all his descendants. Gen. 3:19. They then asked me whether I did not believe that in the sacrament there were Christ's flesh and blood. I said: "No; he is ascended, and sits on the right hand of God his Father. ' ' They then asked 642 MARTYRS MIRROR. me whether I would not believe that all the saints are in heaven. I said: "What I have not read I cannot answer ; but this much I have, read ; The souls of the righteous are in the hand of God, and the torment of death shall not touch them." Wis- dom 3:1. To this they did not say much, but asked what I held with regard to Mary. I replied that she was a pure and holy vessel, and blessed above all women, since she was worthy to conceive and give birth to the Son of God. They asked whether I did not confess that there is a purgatory. I said : "I find two ways on record, the one very broad and leading to damnation, the other very narrow and leading to eternal life." They also asked what I held in regard to the Pope. I said: "The Pope I do not know; but if this is his doctrine, which is observed here, I hold him to be like his doctrine." Much more was spoken, but I only write this to while away time. Farewell. Another letter from Maeyken Boosers, to the brethren. My dearest and much beloved brethren in the Lord, I let you know that my heart is of good cheer and courage, the Lord be forever praised, for he preserves us by his right hand, and delivers us out of the midst of our enemies, for without him I would be lost, since they, both spirituals and seculars, come to assail me in manifold ways, as could be seen this Sunday, when Mr. Massaert, with a judge and a secular, a learned man, held me to be the vilest sect that ever was under heaven . But when I told them my faith, I moved them all to tears, so that they could scarcely speak, and ultimately left me in a friendly manner. No more for the present, except that I commend you to the Lord; may he constantly keep and pre- serve you in his holy truth. I hope it will soon be over with me; for I desire nothing so much, than that I might please the Lord, and die a blessed death. Amen. A testament from Maeyken Boosers to her children. A heartfelt and affectionate greeting to you, my beloved children. Give ear to your mother, who is now in bonds for the truth; for it has pleased God, that all who will live godly must suffer perse- cution. Hence I am well satisfied and of good cheer, that the servant must follow his lord. His blessed will be done with me; if it had been his pleasure, he would have prevented these bonds. My dear children, it has been so from the beginning, that the righteous must suffer, and that the unrighteous always prevail. But their day shall soon come, that they will lament and cry out in their distress: ' ' Mountains, fall on us, and hills, cover us from the face of the Lord." Luke 23 : 30. Alas! when the righteous shall shine forth as the sun, and the un- godly shall go into eternal fire. O beloved children, search the Scriptures, and conform to them, that you may hear the blessed words: Come, ye blessed, inherit the kingdom of my Father. Pray the Lord for wisdom, and learn to fear God, and you will get true understanding. Do not conform to the world, in pride, dancing, running, and idle gossip; but evince by your walk a godly life, adorn your- selves like the holy women, accept the Scriptures and live according to them, that your souls may be saved, and that we may meet hereafter. May the Almighty God, the King of kings, grant you his grace according to the riches of his goodness, to be strengthened in the inner man, and that Christ may dwell in your hearts; and may he guide you into all truth . I pray you, my dear children, be peace- able among yourselves, for this is a fruit of the Spirit. Willingly help one another, without gain- saying, and always remember the poor; communi- cate willingly of all that you have; make yourselves friends of the mammon of unrighteousness ; love that which is eternal, and not what is temporal; seek the heavenly, and not the earthly, for all flesh is as grass, and all the glory of man as the flower of grass, which to-day is, and to-morrow is cast into the oven; the glory of man perisheth, but the word of the Lord abideth forever. Isa. 40 : 6. Love not the world, neither the things that are in it, namely, the lust of the eyes, and the pride of life, which are not of God, but of the world ; and the world shall perish, with all that is in it; but he that doeth the will of the Father abideth forever. 1 John 2: 15; 1 Cor. 7 : 31. My children, do according to the will of the Lord; I, your mother, hope to walk the way before you. Mark wherein and how I go before you, and regard not the honor of the world, but esteem it an honor, to suffer for the name of our God. For he who was King over all was not ashamed to leave his glory, and came into the world, and suffered the most ignominious death for us, and, though he was inno- cent, was beaten and marred, that there remained not one sound spot on his blessed body. Thus did he love us, thereby leaving us an example that we should follow his steps. He is the light that came into the world, that all who follow him should not walk in darkness, but have the light of life. John 8:12. The Lord grant that that light shine also around you, and that you walk in it. Amen. A?iother, short letter from said mother to her children. My children, I greet you most cordially, and send you back your letters, that you may fulfill the promises you therein made to me. Always be sub- ject to those who instruct you in righteousness, and reprove you when you transgress. Farewell, and herewith adieu, to you in this world. My dear chil- dren, fear God, and eschew all evil. Another letter from Maeyken Boosers, to her father and mother. My most beloved father and mother, I commend myself to you from my inmost heart, praying the Lord that he will comfort you and me with the consolation of the Holy Ghost — the promise of the Lord, — whom he promised to send to his disciples, saying: "I go unto the Father, and shall send you another Comforter, whom the world cannot receive, for it knoweth him not." John 14:16, 17. Hence, MARTYRS MIRROR. 643 my dear father and mother, be of good cheer and await with patience what the Lord wills to do with me. I, too, wait patiently for his comfort. What has passed I esteem not more than a breath of air, and it gives me no trouble, the Lord, in whom I hope, be praised; for he it is who comforts the humble, and puts down the proud from their seats. Luke 1:52. Though there is now tribulation before us, yet we know full well that the day of the Lord will soon come, and that all ungodliness will be brought to nought. And God shall judge them without respect of persons, and reward every one according to his works. Therefore, my dear and much beloved father and mother, worry not on my account; let the Lord finish his work. I hope that he has predestinated me poor unworthy one for an offering acceptable unto him, for I have hoped in his mercy; and that he will not enter into judgment with me, for if he should judge me according to my deserts, I should be worthy of eternal death ; but the Lord, I hope, will have mercy upon me. I further let you know that I was brought before the Dean once more, but neither of us yielded, and as he was leaving he said to me: "If you persist in this belief, you are eternally damned." I said: " How can you speak so ? seeing God shall judge.' ' ' ' Yes, ' ' said he, ' ' I dare indeed say it, for it will be so." Then Master Klaes followed me and asked: "Where have you kept yourself so long? I have long sought you." I replied: " You have me now, sure." "I have not," he said; " if you were in our hands, we should keep you longer than these will, I think." Herewith, my dear father and mother, I will commend you to the Lord; may he preserve you and me unto the end. Grieve not for me, but rejoice that the Lord counts me worthy; for I will cheerfully resign for his sake these my members, which he has given me. Farewell always. Another letter from Maeyken Boosers to her breth- ren and sisters. my dearest and much beloved brethren and sisters in the Lord, I greet you once more with the peace of the Lord, that the same may remain with you forever. Amen. 1 let you know that these my enemies still keep tormenting me about baptism ; but of the incarnation of Christ they say nothing to me. The Dean told them my faith, and they asked me nothing except whether I believed that Christ was David's son. I replied that he was the Son of the living God. "Oh! oh!" said the Dean. The lords asked: "Is it not written : Out of the seed of David according to the flesh ? ' ' Acts 13:23. The Dean answered them, for there was no hearing; he frequently told me I lied, because I withstood him, that he could not show me that the apostles had baptized children. They all fell upon me at once, and said that no one could enter the kingdom of heaven, except he were born of water and of the Spirit. They hastily asked me whether I did not confess this too. I said: " This Scripture belongs not to children, but to the adult, who have ears to hear." Then they arose and said: "You labor under an opinion." Thus, my dear friends, I expect to be brought before them once more to-morrow. Hence I pray you to entreat the Lord for me, that he would direct my mouth to his praise and glory. Herewith I will commend you forever into the hands of God, and kindly ask you to receive my simple writing in good part, for I seek nothing but to please God, from the simplicity of my heart ; and I wish nothing, alas ! save, that I might please the King of kings and Lord of lords in my calling; then I should indeed have been born at a blessed time. Herewith peace; farewell; nothing more after this. Take this for an eternal adieu. After this, Maeyken Boosers was burnt to ashes, at Doornick, having commended her soul into the hands of the Lord. WILLEBOORT CORNELISS, PUT TO DEATH FOR THE EVANGELICAL TRUTH, AT MIDDELBORGH IN ZEALAND, THE 14.TH OF SEPTEMBER, IN THE. YEAR 1564. A letter of Willeboort Corneliss, written from his imprisonment at Middelborgh, and which he sealed with his blood. The grace and peace of God the heavenly Father, which have come to us through Jesus Christ, his only Son, our Lord, comfort you in all your tribu- lation, my dearest sister in the Lord; and the Holy Ghost guide you into all truth and righteousness unto the end; and the mighty hand of God keep you and me in the straight way, that we may walk aright unto the end. Amen. For, my dearest and beloved sister in the Lord, in this miserable and sorrowful world we are counted a prey to every one, as the prophet tells us. Isaiah 59:15. Yea, Christ Jesus himself says: "Ye shall be hated of all men for my name's sake." Matthew 10:22. Yea, we are counted as deceivers, and yet are true; we are become a spectacle; we are troubled on every side, yet not distressed; we are perplexed, but not in despair; persecuted, but not forsaken; cast down, but not destroyed. 2 Cor. 6:8; 1 Corin- thians 4:9; 2 Cor. 4:8, 9. We are accounted as sheep for the slaughter ; but in all these things we are more than conquerors through him that loved us. Rom. 8 : 36, 37. For, my dear lamb, we know that we must through much tribulation and suffering enter into the kingdom of heaven; knowing that, whilst we are at home in the body, we are absent from the Lord. Acts 14 : 22 ; 2 Cor. 5 : 6. Hence Peter says: "I beseech you as strangers and pil- grims, abstain from fleshly lusts, which war against the soul." 1 Pet. 2:11. Therefore, my dear lamb, though you have now with Abraham left our father- land, be therefore not slothful in your business; but be fervent in spirit; redeeming- the time; rejoicing in hope; patient in tribulation : continuing instant in prayer; distributing to the necessity of saints ; and see that you are given to hospitality. Romans 12:11—13. For, my dear lamb, though our out- ward man perish, yet the inward man is renewed 644 MARTYRS MIRROR. day by day. ' ' For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory; while we look not at the things which are seen, but at the things which are not seen." 2 Cor. 4:16. Therefore, my dear sister, look constantly unto Jesus the author and finisher of our faith; who for the joy that was set before him endured the cross, despising the shame. Consider him that endured such contradiction of sinners against himself, lest you be wearied in your distress, and faint in your mind. For whom the Lord loveth he chasteneth, and scourgeth every son whom he loveth and re- ceived!. Heb. 12:2, etc. For our Savior himself suffered so much for our sakes that Isaiah may well say: " He hath no form nor comeliness; and when we shall see him, there is no beauty that we should desire him. He is despised and rejected of men; a man of sorrows, and acquainted with grief: and we hid as it were our faces from him." Is. 53: 2, 3. So that he may well say through the prophet : ' ' They gave me gall for my meat; and in my thirst they gave me gall and vinegar to drink; and all men laugh me to scorn ; they shoot out the lip, and shake the head." Yea, as he says through the prophet : "lama worm, and no man; a reproach of men, and despised of the people. " Ps. 69:21; 22:7,6. My dear sister in the Lord, if the head thus suf- fered, the members must follow. Grieve not that you must wander about yet in this world or wilder- ness; for it is God which worketh in you both to will and to do, according to the good purpose of your mind. Philip. 2:13. My dear lamb, always let your light shine among this wicked and perverse generation, that, whereas they speak against you as evil-doers, they may by your good works, which they shall behold, glorify God in the day of visita- tion. 1 Peter 2:12. My dearest sister in the Lord, wait patiently for the time; be patient unto the coming of our Lord. Behold, the husbandman waiteth for the precious fruit of the earth, and hath long patience for it, until he receive the early and latter rain. Therefore be patient, and stablish your heart; for the coming of the Lord draweth nigh. My dear sister, you have heard of the patience of Job, and have seen the end of the Lord; that the Lord is very pitiful, and of ten- der mercy. Jas. 5:7, etc. My dear lamb, let us keep unto the end that which we have ; he is faithful that promised it us. Heb. 10:23. My dear sister, humble yourself al- ways; cast all your care upon him, for he cares for you, and lor us all (1 Peter 5:67); for we know our reward beforehand, if we hold fast his command- ments unto the end, according to our weakness; and we wait for it with patience. Hence Paul says that love is the bond of perfectness. Col. 3: 14. And Pe- ter says: Have perfect charity among yourselves: for charity shall cover the multitude of sins. 1 Pet. 4:8. My dear sister in the Lord, though we must now be the laughing stock of the world, and wander about in foreign lands, we will be none the worse for it when the Lord shall say : ' ' Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world." Matt. 25:34. Then shall the child be born; then there shall be no more reviling ; then shall all our enemies be con- quered ; then shall the tears be wiped from our eyes ; then shall no harm happen to us any more; then shall we drink of the fountain of life, without price; for whatsoever things were written for our learning, that we through patience and comfort of the Script- ures might have before. Rom. 15:4. The God of patience and consolation grant you to be likeminded one toward another according to Christ Jesus : that ye may with one mind and one mouth glorify God, even the Father of our Lord Jesus Christ. Wherefore receive ye one another, as Christ also received us, to the glory of God, the Father of the Lord Jesus Christ. Amen. Farewell, my dear sister in the Lord. Amen. By me, Willeboort Corneliss. Written in bonds. PRIJNTGEN AND MARTIJNTGEN MAELBOUTS, IN THE YEAR 1 564. On the 1 2th of November A. D. 1564, there was beheaded with the sword, at Ghent in Flanders, one Prijntgen Maelbouts, widow of Jacob de Backer, brother of Pauwels van Meenen, and with her, her sister, Martijntgen Maelbouts, a young girl, a native of Thielt; not for any reported evil deeds, but simply for the testimony of our Lord Jesus Christ, in a good conscience, since they, according to the teach- ing of the holy Scriptures, had separated from the papal church of antichrist — as being polluted with much uncleanness of the impure works of darkness, and the doctrines and commandments of men, mil- itating against the holy word of the Lord — and united with the true members of Christ, and sought with them, according to their weak ability, to ob- serve the commandments and ordinances of their Lord. On this account the persecutors and enemies of the truth deprived them of their lives, which, to please their Lord and redeemer, they willingly re- signed, in the living hope and firm faith, that at the resurrection of the just, they should receive back into great glory these their corruptible members, which they here resigned for his name's sake, and reign with God and his saints in eternity. 2 Macca- bees 7:11, 14; 1 Cor. 15:43. MR. JELIS MATTHIJSS, PUT TO DEATH FOR THE TESTIMONY OF JESUS CHRIST, AT MIDDLE- BORGH, IN THE YEAR A. D. 1564. A letter of Mr. Jelis Matthijss, written in prison, at Middleborgh, A. D. 1564., where he laid down his life for the name of the Lord. The foundation of God standeth sure. — 2 Timo- thy 2: 19. Grace, peace, and the abundant love of our God, with the deep and unspeakable love of his Son, our Lord Jesus Christ, and the chosen gift of faith, are MARTYRS MIRROR. 645 revealed to us by God, the merciful dear Father, through Christ Jesus, and given to his saints, whom he, through his fatherly love, has now chosen, called and ordained thereto, yea, delivered from the chains and heavy bonds of the perpetual darkness of unbe- lief, with which this evil, wicked and perverse world is bound; and has, according to his fatherly mercy, begotten us again unto a living, saving hope, and translated us into the kingdom of his dear Son, in whom we have the forgiveness of our sins through his blood, that we my dear sheep, should henceforth serve him without fear in all obedience, righteous- ness and holiness, all the days of our life, i Peter 1:3; Col. 1:13,14; Luke 1:74,75. To this end may the merciful dear Father help and strengthen us with the power of his holy Spirit. Amen. Since you people have requested me, through your letter, and through greetings heard from you at different times, as also previously, by the letter of your dear wife, who also requested the same of me [to write], know that I have frequently purposed in my heart to do so according to my little gift, al- though I trust it is not really necessary, yet I hope that it will nevertheless assure and confirm you the more. But as I had rather much writing to do, and was engaged also with other matters, I could not very well attend to it ; yet I have constantly cher- ished a father's care for you, frequently beseeching my God with a fervent heart, according to my weakness, that he would preserve you both, under the shadow of his wings, in this horrible and peril- ous time full of all wickedness, and fill you more and more with his Holy Spirit, and open the eyes of your understanding, that you, my dear sheep, may learn to know well the snares and outspread nets of the devil, which he now in so manifold ways daily lays for the regenerated, though you are not ignorant of them partly, well knowing his devices; wherefore you have watched until the present time, in which I greatly rejoice, as also in this, that your faith grows and increases in the knowledge of our Lord Jesus Christ, unto whom I have begotten you and the others, in my bonds, by tears, with the power of the Holy Ghost. And you became follow- ers of me, and of the Lord, and received the word of the Gospel of the cross of Christ with much sigh- ing and godly sorrow, and have obeyed it from the heart, in the form of the doctrine wherein you now stand, so that you have became ensamples to all those in Middelborgh, who want to amend their lives, and take up the cross of the Lord. 1 Thessa- lonians 1: 6, 7. Not only these, but many saints are made to rejoice, beholding your obedience and hu- mility in the fear of your God, which, I hope will increase and become manifest still more from day to day, so that, my dear sheep, it may be clearly evi- dent, that you are truly born again from above, of God the Father, and renewed by the renewing of your mind. Rom. 12:2. Remember that your con- versation must be heavenly, namely, according to the new man, who after God is created in all manner of righteousness and holiness ; for since he who has called and chosen you to this service is holy, you must also according to your ability, lead a holy, chaste and godly life in the fear of your God. Eph. 4:24; 1 Peter 1:15. For to whom we have yielded ourselves, his servants we are, as the apos- tle says : whether of sin unto death, or of obedience unto life. Rom. 6: 16. God be praised and thanked forever, my dear sheep, that you were the servant and handmaid of sin, but are now washed and cleansed with me, by the washing of regeneration, and renewing of the Holy Ghost, whom God the Father shed on us abundantly through Christ our Savior, not for the works of our righteousness which we had done; for we were by nature the children of wrath, even as others; but God, the mer- ciful, dear Father, who is rich in mercy, for his great love wherewith he loved us, when we were dead in sins and unrighteousness, quickened us to- gether with Christ, or by Christ, his dear*Son, through faith. Tit. 3:5; Eph. 2:3, etc. Therefore, my affectionately beloved sheep, in Christ Jesus, whose souls I love from the heart, and for whom I have a fatherly and godly care, I ad- monish and beseech you as a prisoner in the Lord, frequently to call to remembrance the day in which the merciful dear Father had compassion upon you, and took the vail from your eyes and hearts, which still hangs before the eyes and hearts of so many thousands, who walk such hard ways and know not the way of the Lord, because they are drunken with the wine of the Babylonian whore, namely, the false doctrines, by which the whole earth is covered; but you, my sheep, have become sober, and come out of her, and I also hope that you will no more touch her uncleanness, lest you perish with her plagues. 2 Cor, 3:16; Wis. 5:7; Rev. 17:2; 18:4. Hence watch sharply in righteousness, so that you, my dear sheep, be not put to confusion after my departure in this horrible and perilous time, for you can plainly see and hear that now is certainly the time of which Christ Jesus and his holy apostles have so diligently warned us, even as Christ himself said that the love of many should wax cold. But he that shall endure unto the end, the same shall be saved. Matt. 24:12, 13. O my dear sheep, ponder the words of Christ, and let them lodge in your hearts. It is indeed not spoken with regard to the world; for in the world the love of God cannot wax cold, since it has not received it, neither knows it; but it is spoken with reference to the true Israelites, and you see that this happens abundantly among them, which is certainly a lamentable matter, as that the devil and spirit of the old serpent has gained such strength and power in the present time, through the manifold, subtle and dexterous snares which he daily lays, to capture anew in his net of unbelief the souls of the regenerated, who have escaped him through the knowledge of God, whom he does capture again, my dear sheep, some of them through false doctrine, not only through the Roman antichrist, since now there are many an- tichrists in the world. For this reason he has put on another cap, which is no longer like the Roman, well knowing that his game with it will soon be played; hence he has transformed himself, and ap- pears now as an angel of light, and does his dili- gence to mingle with the children of light, there to set forth his wares anew. For, my dear sheep in the 646 MARTYRS MIRROR. Lord, formerly he came with human ordinances and commandments, but now he knows that men want to hear Scripture; hence he now comes ad- ducing many Scriptures, so that it seems to be all right, even as he presumptuously did with Christ, quoting to him from the prophet David, that it was written that he [God] should send his angels, who should bear him up in their hands, lest he should dash his foot against a stone. Matt. 4:6; Ps. 91:12. See, my dear sheep, he did indeed quote Scripture, just as it read; but it had not been spoken or proph- esied with any such meaning ; thus these also, though they quote many Scriptures, and presumptu- ously say: Thus it is certainly written; by which he easily captures in his outspread net the wavering and those whose ears itch to hear something new. Others he gets through deceitful riches that come to them, which'bringjmen into destruction and per- dition, since covetousness is the root of all evil. 1 Tim. 6:9, 10. Nevertheless, some yet desire that their temporal possessions increase, and are so busily engaged therewith, that in the meantime they forget the exercise of godliness, and bring upon themselves many sorrows. Alas, my dear lamb, it shall go with them as it went with certain of the Israelites; they that had gathered much had nothing over; and they that had gathered little had no lack. Ex. 16: 18. Hence, if we have food and raiment, O that we could therewith be content; for we brought nothing into this world, and it is certain we can carry nothing out. 1 Tim. 6:7. For we see, dear sheep, that the words of our dear Lord Jesus Christ are true, namely, that the deceitful riches choke and suppress the good seed, namely, the word of God, whereby many also come to shame. The third class [he deceives], through the loss or spoiling of their goods, who do not rightly consider that, like the merchant-man, they have found the most beautiful pearl, which is certainly well worthy of all this, and far above comparison with it. The fourth, through crosses and suffering, namely, per- secution. The fifth, through the entreaties and so- licitations of father and mother, friends and rela- tives. The sixth, through wife and children. The seventh, by their own evil, subtle flesh. The eighth, because they become weary of the way of righteous- ness, and turn back to Egypt and Sodom, to live at ease and peace for a short time with the Babylo- nian whore, and afterwards to be tormented with her in everlasting pain. Behold, my most chosen and beloved sheep, all this is wrought and set in motion by a single spirit, the old serpent, who neither sleeps nor slumbers, but constantly walks about us, seeking whom he may devour. 1 Pet. 5:8. Hence resist him manfully and with a believing heart, and let it not terrify you, though they so lightly forsake the commandments of the Lord. O, regard not the negligent, slothful and unfaithful ; but let all faithless servants and false disciples forsake their Lord and Master, yet we hope nevertheless to adhere to him, and you with me, and are ready to suffer whatever he im- poses upon us. Ah ! what should we do or under- take, if we should forsake his commandments? whither should we flee, where he should not find us? Oh! heaven and earth must obey him with trembling; mountains and caverns must quake be- fore him, and can not stand in his presence; how much more the children of men, who dwell in houses of clay. Ps. 114:7; Job 4: 19. O my dear sheep, wherewith shall they excuse or justify them- selves when he shall visit them, who now so unfaith- fully depart from him? Alas ! alas ! it is indeed a lamentable matter, that they have conceived such a loathing for the noble heavenly bread, and that the only medicine by which all the souls of the regenerated have been restored, is become such a deadly enemy to them . Yea, my dear sheep, we may well sigh and lament with the prophet over the destruction of Israel, and over Jerusalem the fair city of God, and this the more because so many Israelites drift into the wil- derness of this wicked world, and are again de- stroyed and slain by the subtle spirit of the serpent. Also, because some of the watchmen are become apostates, and the citizens of Jerusalem, too, are be- coming slothful and drowsy, though he who walks around the camp neither rests nor pauses, but dili - gently seeks day and night, whom he may find idle or sleepy, to sow his tares into the field of the heart, even as he, alas ! did not a little in my time, and will still do, the longer the more, according to my opinion. For the more the people of God increase, the more will he reign among them; nor will he rest until he succeed in getting some of them to submit to his will again; and God permits him to torment the pious, and also to seduce them, that the others may be tried. See, my dearest and much beloved children in the Lord, it is therefore my fa- therly entreaty and humble request of you, for the sake of the eternal salvation of your souls, that you will henceforth exercise great care that you may remain in the way of righteousness, and always be mindful how you from this time on ought to walk in the house of God, which is the church of God, unto which you have come, whereof I was very glad, when I heard it, and thanked and praised my God for his great fatherly goodness and grace which he has shown you, and has received you as his son and daughter, yea, as heirs of his heavenly riches, on which account you have so voluntarily betaken yourselves under the yoke and rod of the cross, and, with the holy apostie Paul, counted your gain loss, that you might gain your souls in Christ, even as you have done. Hence, take heed to yourselves, and depart or waver neither to the right nor to the left, lest you fall from your own steadfastness, and eternal fire be your inheritance; but as you, my dear sheep, have now put on the Lord Jesus Christ, so continue to walk in him, and remain firmly es- tablished and rooted in his doctrine, lest you wax cold or lukewarm in love, and thus lose what you have received and so willingly accepted. 2 Peter 3:17; Col. 2:6; 1 Cor. 4:7. I also beseech you, by the mercy of our dear Lord Jesus Christ, that you neglect not, to thank and praise God the merciful dear Father day and night, through Christ his dear Son, for the great, unspeakable benefits which he has shown us poor, miserable creatures; and has foreseen and chosen MARTYRS MIRROR. 647 us from our mother's womb, and this to the end that we should truly live and confess his name among this wicked and adulterous generation, and thus may hold fast unto the end, the beginning of the Christian life. For though, my dearest sheep and much beloved children, you are now become true heirs of eternal life, through obedience to the Gospel, and are written with me and all saints in the book of life, yea, have been brought to an in- numerable company of angels, yet, O my dear sheep, he can soon blot us out again, and write our apostate names in the earth (Jer. 17:13), if we do not faithfully, according to our weakness, walk in God's commandments unto the end of our lives; for we know that the glorious promises given to the pious, and the crown of eternal life, lie neither in the beginning nor in the middle; but he that en- dures, and continues faithful unto the end, shall receive the same from the hand of the Lord. For it is evident, that it availed the outward Israel (in whom we have a clear example) nothing, my dear sheep, that they by the strong hand of the Lord, had been delivered out of Egypt from the service and bondage of Pharaoh ; yea, all the benefits shown them on the way by the faithful, merciful, dear Fa- ther, were certainly for the most part lost or in vain. Though he fed them with angels' food, and gave them all that their soul desired, yet they became impatient and murmured, and did not receive their trial in the fear of God, or in patience, wherefore the Lord was wroth, and destroyed twenty-three thousand at one time. O, my dear, chosen sheep, think on it; it certainly occurred for our instruc- tion and admonition, as the holy apostle says, that we should not fall into the same example of unbe- lief; for what could it avail us, that we have now also gone out from spiritual Egypt and Sodom, and been delivered from the service of the hellish Pha- raoh, through the Red Sea of the blood of Christ Jesus, and been baptized in the name of the Father, of the Son, and of the Holy Ghost, upon the con- fession of our faith, and have thus, having renounced our own selves, entered into the true Noah's ark — Christ Jesus. O my dear sheep, it all cannot avail or save us, if we do not observe the fulfilling of the commandments of our God; for the apostle John says: "He thatsaith, I know God, and keepeth not his commandments, is a liar, and the truth is not in him." 1 John 2:4. But you, my most beloved, have always obeyed not only in my presence, but much more in my absence; therefore work out your salvation with fear, and constantly walk as becomes the Gospel of our Lord Jesus Christ, after my de- parture, that you may always stand fast in one spirit and mind; and be not terrified in any wise by your adversaries, whether from within or without, which is to them an evident token of perdition, but to you of eternal salvation, and that of God. For, my dear sheep, it is not enough that you believe on Christ, but you must also suffer for his name, if not in bonds or imprisonment, then in the daily conflict and temptations, which at the present time arise in many and various forms, and may come upon you still more. Phil. 2:12; 1:27. For God proves and tries his chosen in manifold ways. Bonds and im- prisonment are regarded as the greatest trials of faith; but, my dear lamb, I write and confess to you at this time, that to me it is the least, compared with the perils and temptations I tasted and met with in the wilderness of this world, or which I saw before me, so that I often did not know which way to turn, for anxiety of -heart and spirit, and sighed and wept to my God on account of the manifold subtle and adroit snares which the old serpent is now laying, fearing that I might yet become entan- gled in her snares of human weakness, and of the wisdom of my own flesh, because I saw and heard that such high, strong and firmly rooted trees were completely torn up by the roots, and such lofty mountains brought low most miserably. Besides, I felt that in me there dwelt no good thing; more- over, I considered that at his righteous day much chaff will be found, when he will look over his own. then he will see those who will not have on a wedding garment. For this reason also I was in great anxiety, fearing that through my daily mistakes and polluted walk 1 should not be able to stand at his coming ; hence I often besought him with tears, that through his fatherly mercy he would make me, poor, miserable man, fit, that I might suffer for his name's sake, to go into bonds and imprisonment, and even into death, for his holy testimony; — then I should be sure of my soul's salvation, and not fear to come to shame in the day of his wrath, — whereto he, through his fatherly mercy, has now chosen me and made me worthy, to declare his holy testimony before this evil and adulterous generation, in my bonds ; on which account I am greatly rejoiced in my soul, and sincerely regret that I cannot thank or praise my and our merciful dear Father enough for his unspeakably great benefits which he has shown and is still daily showing me miserable creature; for I trust in his fatherly grace and mercy, that he will further fit me and make me worthy to go into death for his holy testimony; for he knows that I have for a long time longed to be at home, and this on account of the manifold dangers I behold in the way. Hence, my affectionately beloved sheep in the Lord, as I still have a fatherly care for you, and love you with a godly love, I cannot forbear, seeing I am still in this tabernacle for a little while, to admonish you a little by my writing, praying you not to think that I rule over you : but I seek to build you up with all kindness unto the full stature of the fullness of Christ, so that you, my dear sheep, may be found a true letter of Christ, not written with ink on paper, but by the Holy Spirit of the living God, whereby you are also sealed unto the day of your redemp- tion, who has written God's statutes and laws into your hearts and minds, whereby you are now be- come an epistle of Christ, which is seen and read by all men who behold your holy, chaste conversation in the humility of your heart and depreciation of yourselves. 2 Cor. 3 : 2 ; 1 Pet. 3 : 2. Therefore, my dear lamb, I beseech you once more, though you are humble, humble yourselves still more; though you are clean, cleanse yourselves yet more; yea, though you have become holy, sanctify yourselves yet more and more, that you 648 MARTYRS MIRROR. may be found pure and blameless, the children of God, in the midst of this crooked and perverse gen- eration, among whom you shine as lights in the world, holding forth the word of life; that I may rejoice in the day of Christ, so that I may not have labored in vain with you ; for though I am to be offered up, and the time of my departure is at hand, yet I joy and rejoice in my heart, on your account, and of the others whom I have begotten in my bonds, who in time past were unprofitable to the house of God, but are now useful and profitable, whom I love for the truth's sake, and desire that they shall also have a part herein, hoping that it will also rejoice them in the spirit and faith, for an assurance and confirmation of all your minds in Christ Jesus. John 15:3; Rev. 22 : n; Philip. 2: 15; 2 Tim. 4:6; Phil. 10:11; 2 John 1, 2. Hence, my final and affectionate request to you all is, that you love one another with a pure heart fervently, being born again, not of corruptible seed, but of incor- ruptible, namely, by the living, powerful and saving word. John 13: 34; 1 Pet. 1 : 22, 23. And remem- ber the words of Paul our fellow brother, where he says : The end of the commandment is charity out of a pure heart, and of a good conscience; yea, it is the bond of perfectness. 1 Tim. 1:5; Col. 3 : 14. O how blessed is he who is truly girded about with this bond ; for he does not live unto himself, but unto his Lord ; and he observes the words of Christ in everything, also where he says : "Be merciful, as your heavenly Father also is merciful." Luke 6: 36. Hence, my dear sheep, I beseech you yet, by the mercy of our dear Lord Jesus Christ, and also for the sake of the eternal salvation of your souls, that you forgefnot to do good and to communicate; for the administration of this service supplieth not only the want of the saints, but is abundant also by many thanksgivings unto God ; for by such offerings God is pleased. 2 Cor. 9:12. Remember also the words of the wise man, where he says: "He that hath pity upon the poor lendeth unto the Lord : and that which he hath given will he pay him again." Prov- erbs 19 : 17. He further says : " He that giveth unto the poor shall suffer no sorrow; but he that turneth away his eyes shall decrease. "28:27. " The right- eous useth his wealth to life, but the wicked useth it to sin." 10:16. He also says: "There is that scattereth, and yet increaseth ; and there is that withholdeth more than is meet, but it tendeth to poverty, "n :J24. Tobit, also, commands his son to remember the poor, saying: "Turn not thy face from the poor, and the face of God shall not be turned away from thee. Wherever thou be able, help the needy. If thou hast abundance, give alms accordingly; if thou have but little, give according to that little with a faithful heart. ' ' and he adds : "For alms deliver from death, and blot out sin." Tob. 4:7. With regard to this, also Sirach says : ' 'Alms maketh an atonement for sin. ' ' Sir. 3 : 30. Alms also preserve the giver in everlasting habita- tions; wherefore Christ commanded: "Make to your- selves friends of the mammon of unrighteousness ; that, when ye fail, they may receive you into ever- Uisting habitations." Luke 16:9. Christ has well said : ' ' For the poor always ye have with you." John 12:8. Hence he shall say at his righteous day: All that ye have done unto the least of these my brethren, ye have done unto me. Matt. 25 : 40. From this it follows, my dear sheep, that the words of Paul will also be verified, namely: He which soweth sparingly (here) shall reap also sparingly; and he which soweth bountifully shall reap also bountifully for God loveth a cheerful giver. 2 Cor. 9 : 6, 7. My affectionately be- loved sheep in the Lord, though I thus write, I nev- ertheless know that you are taught of God and his Holy Spirit, and that this will do more for you than all I can write; yet, from heartfelt Christian love, I write it to you ; for the reason, that you may re- member the former times, when you were so dili- gent in all manner of unrighteousness, sparing no expense in the way of numerous costly banquets or feasts, yea, in pomp and display, which God abom- inates. O think once, my dear sheep, what delight you then took [in these things]. O, should you now not give the much more diligence in the things which God has commanded you, to lay up treasures in heaven, where neither moth nor rust doth cor- rupt. O we should be able now to spare a bit of money occasionally, to give to poor saints, just as easily as we formerly could provide large amounts, to spend in unrighteousness. O my dear, beloved children, I do not write this to oppress your hearts, but that your love may increase yet more and more from day to day: For you know not how much time you will have yet, or when robbers may get posses- sion of your treasure. Further, my faithful sheep, it is my fatherly request, that you live together in peace, harmony and unity. Help to bear in love one another's burdens, since you know not how long you will live together ; and remember that you are called children of peace, since your King and Prince is the King and Prince of Peace (Is. 9:6); hence you must be found children of peace, as I also trust you are, though I thus write. Herewith I will commend you to the great Shep- herd of the sheep, who, I faithfully trust, will keep you under the shadow of his wings; if you only con- tinue in his statutes and commandments, and depart on no account out of his hand, then I am certain that no one shall pluck you out of his hand. Once more I beseech you, and this by the wounds of our dear Lord Jesus Christ, and also for the sake of the eternal salvation of your souls, that you will take to heart my letter and faithful admonition written at the close of my life; and do not let it lie unused among you after my departure, nor look upon it then as a dead history or fable; but receive it as a testament, and let it be a perpetual memorial to you, and remember me by it, how I was an example unto you, according to my weakness, and follow my footsteps which I trust to walk before you through the power of my God, namely, to adhere to the truth unto the end, to testify to you and to all who seek to fear God with a pure heart, that this is the true grace of our God, as Peter says, yea, the sure road and highway to eternal life; wherein you now stand. 1 Pet. 5:12; Ps. 25. Hence, let no one divert you from your present purpose, or cause you to MARTYRS MIRROR. 649 waver, but give more and diligence to make your calling and election sure. O, if you do these things, my dear sheep, you shall never fall; but an entrance shall be ministered unto you abundantly into the ev- erlasting kingdom of our Lord Jesus Christ. 2 Peter 1:10, 11. Watch rigidly therefore in righteousness all the days of your life; for it is necessary indeed. 1 also kindly request that you receive this prescription in love; for I have certainly written it out of Chris- tian love. Herewith I want to bid you all adieu, un- til in eternity. Amen. Furthermore, my affectionately beloved sheep in the Lord, as regards how it is with me and my fel- low combatants, know that it still tends to the pro- motion of the Gospel. Know also, that the Lord faithfully succors me in my conflict and defense, and has given me strength to gain the victory, and de- livered me out of the mouth of hell, and the teeth of the lions. I believe I have been in combat with them ten or twelve times; the others, however, they did not torment so much. In short, I hope that the fight is fought, the course finished, the life [faith] kept. Henceforth there is laid up for me the crown of glory, which, I hope, no creature shall ever take from me ; for faithful is he that has begun this good work in me; he will doubtless help me finish it, ac- cording to the good purpose of my heart, so that I may pass through Jordan unharmed. Philip. 1:6. May God grant us his grace. Amen . Communicate this among yourselves, commend it to God, meditate upon it diligently, understand it wisely. O, if you do this, it will be evident that you seek your salvation and esteem my letter. Finished the 6th of October, in the twenty-third month of my imprisonment. Once more, my dear children, valiantly adhere together to the cross of Christ, and do not depart from it. ANOTHER LETTER FROM MR. JELIS MATTHIJSS, WHICH HE WROTE TO HIS WIFE. I wish unto my flesh and blood, strength of spirit and a steadfast mind in all her tribulation and severe distress. Amen. My dear and beloved wife, whom I wedded be- fore God and his church, as the time of my depart- ure is now at hand, may you people know that my heart and mind are concerned about you, being indeed desirous of writing you something, but hav- ing so ill an opportunity for it, because it stands thus with us that we are now watched and guarded by eight or ten servants, so that I feel little strength of spirit in me, to write anything to you, love, as it comes upon us so unexpectedly, since we had not heard a word. Willeboort, my faithful comrade, had partly undressed already, when our host and hostess came upstairs, saying: " Mr. Jelis and Willeboort, come down. ' ' When we came down, we saw the stadtholder, and the bailiff also came and upbraided us with this, whereupon I had a few words with him. In short, my dearly beloved chosen flesh and blood, I shall now go the way of all the prophets and witnesses of our dear Lord Jesus Christ, in which I greatly rejoice and am of good cheer at the present time; yea, I find such joy and comfort in me, that I cannot well describe it to you, and I do not as yet experience the least fear; but am con- cerned most about you, because of the excessive grief which oppresses you, but I trust to my and your God, that with the temptation he will also pro- vide a way of escape, through the consolation of the Holy Spirit, whereby he will comfort you. 1 Cor. 10:13. O my flesh, my blood, I beseech you by the bleeding wounds of our dear Lord Jesus Christ, be patient in your tribulation, that you be not found as one who would fight against God, but rather say with Mary: Behold, Lord, be it unto me according j to thy will. Luke 1:38, For at the very hour of meeting, the hour of separating was known to the Lord, and he in his fatherly mercy has foreseen and chosen you, also to suffer tribulation and pain now for his name's sake. And though, my chosen lamb, I now experience greater joy, because my pilgrim- age has come to a close; yet I beseech you, be of good cheer in the Lord, and receive it in patience and sorrow. Humble your heart, and endure it. Sir. 2:2. 1 know that your grief is very great. O if it were God's will, and I might die for you, yea though I were to taste a two- fold death for you, I should not shrink from it, since it does not come hard to me. O then I should certainly have the assurance that you should not be deceived by strange lovers (Jer. 2:25), nor by the noon-day devil, nor by your own flesh; however, I trust nevertheless from the bottom of my heart, that you will follow the footsteps of my faith, that is, to adhere to the truth unto the end. O, the reason of -my writing and my last and great request is, that you adhere to what God, out of great grace has given you. O do not yield nor waver on account of your great grief, or because of any conflict that may arise, not known to you as yet; but in all your concerns pray with confi- dence to God the merciful dear Father; he will not forsake you, I am sure of it. Eph. 6:18. And though, my dear chosen lamb, we shall now be separated for a little while, we shall meet each other again hereafter in the resurrection of the dead, and shall forever be with the Lord. 1 Thess. 4; 17. O then our small sorrow shall be changed into eternal, unspeakable joy, and all tears shall be wiped away from our eyes, and we shall hear the words: "Come, ye blessed of my Father, inherit the kingdom pre- pared from the foundation of the world." Is. 25:8; Rev. 7:17; Matt. 25:34. O my dear lamb, comfort yourself with these promises, and with the words of the Gospel, where Christ himself says: Blessed are they that weep now; for they shall be comforted. But woe unto them that laugh now, for they shall weep. For the time shall come when they shall cry out: O ye mountains and hills, fall on us, and cover us from the face of the Lord. Matt. 4:5; Luke 6:25; Hos. 10:7. O then it will be at an end with all our persecu- tors, executioners, and rackers, and with all destroy- ers; yea, then shall be fulfilled the word of the prophet Isaiah, where he says: O ye destroyers, think ye that ye shall not also be destroyed ? and ye despisers, think ye that ye shall not also be des- 650 MARTYRS MIRROR. pised ? When ye shall have made an end to destroy an end shall also be made with vou. Is. 33:1. But unto you, my flesh, my blood, and unto me, and all saints, shall the Sun of righteousness arise, and hap- piness and eternal prosperity shall encompass us. O my dear sheep, [flock], how gladly would I com- fort you and come to your aid in your tribulation; but it cannot be at this time. But I sincerely pray you, remember my words which I spoke to you in times past, and follow them, this I pray you, and let them be a perpetual foundation stone. Further, I cor- dially entreat you, and this for the eternal salvation of your soul, that you live in quiet and bring up your child (my own offspring), in the fear of the Lord, as I trust you will. Once more, my dearest, chosen lamb, I entreat you from the bottom of my heart, and my inmost soul, remember frequently what I said to you in times past, and also wrote in some measure, namely, that you adhere all the days of your life to that which you voluntarily so willingly accepted, since it is the true ground, foundation, and way to eternal life. O there shall never be found another, than this way of the cross, and if it should be withal the will of your merciful, dear Father, to prove you with his fatherly rod of the cross, that is, with bonds or imprisonment, I pray you for the sake of the eternal salvation of your soul that you will not fear our enemies; for it is impossible to write or express, how God the merciful, dear Father comforts those who have entirely committed themselves to the Lord; so that I should not have thought that I could have such a heart and mind, so that I almost wondered how they could depart from the word of God ; but they forgat the comfort of the future glory, and became heedless, and the oil of righteousness and love failed their earthen ves- sels. Matt. 13:43:25:3. Hence, my faithful, dearest flesh and blood, be warned, that you may not, through slothfulness and heedlessness, find yourself deceived with the heed- less, foolish virgins. Therefore be watchful in the spirit, and give diligence still from day to day, to put off more and more (Eph. 4:22); for, my dear lamb, it is necessary that you watch, since not all shall en- ter into the promised land, who have gone out of this present spiritual Egypt and Sodom; and this because of the power and might of the old serpent, who does not rest nor pause day or night, but goes around the camp, seeking whom he may find drowsy; whom resist stoutly in the faith take upon yourself a valiant and believing heart. Furthermore, dearly beloved lamb, it is my re- quest that you conform to all humility, and be little in your own eyes, and mind not high things, but condescend to men of low estate. Rom. 12:16. Always be ready and anxious to hear the word of God, and remember the words of Christ: "Where two or three are gathered together in my name, there am I in the midst of them." Matt/ 18:20. O my dear lamb, have fervent love for the church of God, and forget not to communicate of that which the merciful, dear Father has given you. Remem- ber that mercy glorieth against judgment, for with such sacrifices God is well pleased. Jas. 2:13; He- brews 13:16. But I know, my beloved lamb, and have confidence in you, that you will herein follow the teaching of our dear Lord Jesus Christ. Matt. 6:1. Herewith, my dearest, I take farewell and leave from you, my flesh and blood, on this earth, and commend you into the hands of Almighty God, our Savior, Jesus Christ, who is able to preserve and build up you and your child (Acts 20:32), and to strengthen you in every distress, even as he is faithful, and will do it, if you, my dear lanb, only continue in his statutes and laws, and do not become weary in the way of the cross, though it be full of anxiety and hardship for you. O that you, my dear lamb, could take courage and praise and thank your God, that you are found worthy also to suffer for his name. O think of the words of the wise man where he says: Having been a little chastised, we shall be greatly rewarded; for God trieth his chosen as gold in the furnace. Wis. 3:5, 6. Therefore, my dearly beloved lamb, let the trying of your faith work patience, and let patience have her perfect work (Jas. 1:3, 4), and remember the words of the wise man : A patient man is better than a strong man; and he that ruleth his spirit (mark) than he that taketh a city. Prov. 16:32. Further, the prophet Jeremiah says: It is good and a great thing, to be patient, and that one that is forsaken wait for help of the Lord. Lam. 3: 36. Hence possess your souls in patience for a little while yet, this I beseech you from my inmost heart. Luke 21: 19. O my dearly beloved lamb, once more I entreat you, acquit yourself valiantly. O if you love me (as you abundantly do), follow the footsteps of my faith; for the time is fulfilled, the days are spent, my years are ended which I lived in this wilderness amidst many dangers. I have not run or fought as uncer- ly; hence I rejoice in the spirit, that God the merci- ful dear Father has been with me, so that I have fought the fight, and finished my course. Hence- forth there is laid up for me the crown of eternal life which God, the merciful, dear Father, shall give me, and not to me only, but unto all them also that love his appearing. 1 Cor. 9 :26; 2 Tim. 4:7, 8. And I shall now enter into the precious land, which I have tasted and seen by faith, wherefore my inner man, has a desire for it, so that I am not afraid of my enemies, nor shrink back from Jordan, which though it is most terrible to behold in the eyes of some, we are certain and assured that our faithful God of Is- rael will be with us, and will make it ready with his strong arm, so that we shall pass through unharmed, and thus encourage the young valiant Israelites. In short, to all who want to fear God from the heart we are, through the grace of God, a savor unto eternal life; and those who hate us, a savor of death. 2 Co- rinthians 2: 16. Adieu, my flesh, my blood; under the altar I hope to wait for you all. Rev. 6: 9. Let my blood be a perpetual testament and memorial unto you. Farewell, until we meet in eternity. Amen. O keep valiantly, I pray you in the way of right- eousness; for I testify unto you with my blood, be- fore God and his angels, that it is the true road and highway, yea, the true grace of our God, on and in which you stand. 1 Pet. 5:12. The grace of God be with you. Amen. The 24th of October, five o'clock A.M., A. D. 1564. MARTYRS MIRROR. 651 ANOTHER LETTER FROM MR. JELIS MATTHIJSS TO HIS WIFE. My dearly beloved chosen wife and sister in the Lord, I wish you folks much strength and comfort from God the merciful dear Father, through the consolation of the Holy Ghost, whereby he com- forts all afflicted, sorrowing hearts that are op- pressed for his testimony, even as is the case with you at this present time, so that it troubles you greatly though you have been so much taught by the Holy Ghost, that you well know that it is the will of our Lord and Master to whom we have bowed our knees, to serve and be faithful to him in every distress, tribulation and temptation ; for he has chosen and called us both to the end that we should k^ep his name amidst much tribulation and pain, and should not become weary of these few stripes and fatherly chastenings (Job 5 : 17) ; for thereby he makes us true heirs of his heavenly king- dom, if we receive them in resignation and patience, and are exercised thereby ; to which may the merci- ful, dear Father strengthen us with the power of his Holy Spirit. Amen. Further, my dearly beloved wife, since I presume that your heart is much troubled and sorrowful on my account, and you, as I believe, would like to hear and know how it is with me, I cannot forbear to write you a little about how it went' with us. I did write to you on our last night (as I thought), and asked the bailiff whether I might write a little yet to my poor, sorrowing wife. He said, "yes." But we were not allowed to go up stairs again, and had to remain in the kitchen ; and Huyge would not consent to my writing, except he might hold it, and hand it to the bailiff, as I think he has done; yet I hope that you will' yet get it. Further, my dear lamb, know, first of all that my purpose is still unchanged, and I am ready to await in patience all that God the merciful, dear Father and the enemies of the truth will impose upon me. Further know, you folks, that we had not heard of any trouble of the flesh; but in the evening, about nine o'clock, Huyge came up stairs with his wife, saying: "Mr. Je- lis and Willeboort, come down; there is somebody that wants to speak with you." Then our women, especially Maeyken, began to cry and weep greatly. I asked him whether we were not to come up again, to which he gave me but little reply. Hence I im- mediately divested myself of my cassock, and put on my old jacket. I then kissed my blood, namely, the child, took off my hat, and briefly addressed myself to God, the merciful, dear Father, that he would preserve the child all the days of its life; my heart experienced some sadness over it, but it did not last long. When I came down, the stadtholder was standing there, and a short time afterwards also the bailiff came, and catching sight of me said: "Well, Mr. Jelis, the time has come," or some such words. I then stepped up to him a little closer, my heart being quite joyful, and said to him in a very friendly manner: "My lord, I have known you for eight or ten years, and looked upon you as an hon- est man; how comes it that you want to take us in this manner by surprise? We certainly have not heard a word of it." He replied: "There is time enough; it will not be yet; but make yourselves ready for to-morrow at five o'clock." I then exchanged a few more words with him, saying: "O man, man, what a great bur- den you put upon yourself; I would from my heart, that you were not a judge over us, not however for our flesh's sake, for we are of very good cheer as regards that;" and I took up a tankard that stood there, and drank his health. When he had gone away, I began to write, and wrote until about five o'clock, when he returned and gave orders that the servants should take us up ; and as to how it went up in the city hall, you probably have heard. When we came away from there, we were both locked up in a room, and as I was fettered, I could not write to you. I inform you further, that the next day, that is, this morning, the bailiff and the stadtholder sum- moned us down, and brought us both into a sepa- rate subterranean dungeon, which was very dark, and they had also darkened the window. They said: "You will have to remain here until it will be otherwise." The stadtholder said: "We are all mortal, we do not know ourselves when we are to die." I said nothing. When I stood in the dun- geon, the bailiff looked at me, and I cast my eyes up heavenward, and said: " O God, preserve us," or such a word or two. It seemed as though the bailiff wanted to say: "Yes, it comes through you;" however, he did not give utterance to it, and went away with the other, and our God was not far from us, with the consola- tion of his Holy Spirit, and made my heart joyful, so that I could not refrain from singing a hymn. In the afternoon we were given a bit of a candle, and I commenced to write this, which I should have liked to send to you before night, but I was not able to do so; hence accept it in love. O my affectionately beloved lamb, I think our hour is fast approaching; for it seems that the ruler of this world will come this night. Hence I beseech you by the bleeding wounds of our dear Lord Jesus Christ, and for the sake of the eternal salvation of your soul, that you will never let it leave your heart, how I walked before you ; and when my blood — which I hope you will bring up in the fear of God — has attained to years of understanding, ad- monish him with it, and do you, my most beloved, not forget it either; but let my blood be a perpetual testament and memorial to you, how I, according to my feeble ability, have been an example to you. Still, I would that I had been able to walk more holily and blamelessly before you; but you know that according to my feeble ability I sought to please the Lord, and, according to my weakness, walked with boldness in the way of the cross, which it is my heart's desire, that also you will do; and do not forsake it; but it is my fatherly entreaty, that you give more diligence to make your holy calling and election surer and surer; for the day of the Lord is not far off, in which he will reward every one according to his works. Then, my faithful lamb, he will find the lukewarm slothful and heed- 652 MARTYRS MIRROR. less, who now bear the name of Christians, and do indeed bear the vessels, but have not the oil of love and righteousness in them. Hence, my flesh, my blood, I entreat you kindly, not to regard the luke- warm, slothful, heedless, and fearful; but prove yourself, and daily examine yourself, whether you are truly walking in the faith of the Son of God. If you thus examine yourself, you may prove and know what is yet necessary for you to put off. 2 Co- rinthians 13:5. O always strive for humility, since a humble heart is in the best condition for self-examination ; for such an one constantly bewails his weakness and insignificance before the Lord, fearing lest at last he might yet come to shame in this perilous, fearful time, through the manifold and subtle snares and nets; wherefore such a regenerate child of God has a heartfelt desire to be at home, and to be delivered from this miserable, spotted garment of the flesh, knowing full well that he is walking amidst great, perils; hence he rejoices when he hears of the cross of Christ; he is not minded, lightly to flee before the ungodly, except when necessity demands it. But the lukewarm, slothful and heedless, who some- times think that they are rich enough, and have need of nothing, they in the meanwhile, as soon as they hear aught that the ungodly only form a com- pact to extirpate the righteous, are greatly discon- certed or are more fainthearted, aad this sometimes is not yet all, but they come to their neighbor, whose heart they ought to encourage, and make him fainthearted too. But you, my faithful lamb, be courageous, this I heartily entreat you, and look not to the aforemen- tioned, nor to those who now so unfaithfully depart from the Lord, whether through cross, or persecu- tion, or false doctrine. O, if they previously had daily examined themselves, and had had a taste for heavenly things, they would not have suffered themselves to be deceived so easily, or have dreaded the cross so much; but they would heartily desire to confess the name of their God among this wicked and perverse generation, and entreat their Lord from their hearts, that they might be strangers in the land, to the praise of their God, and the edifi- cation of their neighbor. Further, my dear, faithful, beloved, and chosen wife, whose soul I love as dearly as my own, it is yet my Christian and fatherly request, that you will take care all the days of your life, that you may come to the place where I shall soon be, so that we may not be separated in the eternal habitations. O that it might be God's holy will and pleasure, and be possible, that I might drink the cup of bitterness for you. Yea, though it were thrice, I think I would most willingly do it, from the heart, so that you might also be saved. O then I should accept my departure with a still much more joyful heart, and should certainly have no apprehension that you should ever be moved from the simplicity of our dear Lord Jesus Christ; however, I feel no apprehension, as long as you continue as I now leave you ; for you fear the judg- ment of the ungodly. Hence I desire with Sirach, that you remember in all your undertakings what he says, namely: My son, whatsoever thou takest in hand, remember the end, and thou shalt never sin (Sir. 7:36), namely, such sins as could keep you out of God's kingdom; for as regards your daily frailties and mis-steps before God, they will not con- demn you or bar you out, for with reference to this the holy apostle John says: If any man sin, we have an advocate with God the Father, who maketh in- tercession for us, which is Christ Jesus, the high priest, who entered in, namely, into the holy of holies, and made an eternal offering and atonement for his people and generation, and sat down on the right hand of God his Father, as an advocate and intercessor for our daily stumblings and fallings, as the apostles say. 1 John 2:1; Rom. 8:34; He- brews 9: 12; Ps. 110:1; Col. 3:1. See, my faithful and dearly beloved lamb, to this intercessor and ad- vocate I direct you, and not to the deceased saints, as the blind leaders of this world do. Therefore, flee to him for refuge in your great distress ; remember that his ear is not heavy that he cannot hear you, and his hand not shortened that he cannot help you; for his eyes are upon his saints (Ps. 34: 15), whom he has so dearly purchased with his own precious blood; and he listens to their call- ing, sighing and crying: for he calls those blessed already, who here weep and suffer for righteousness' sake, of whom you are one now. Matt. 5:4. Hence, O my flesh, my blood, comfort yourself with these promises, this I pray you; for those who sow here in tears, shall hereafter reap in great joy. Ps. 126: 5. O, therefore do not think, my dear lamb, that the tears you now weep will have been wept in vain; for they have already come before the face of the Lord. Hence, be patient yet for a short time, this I entreat you; for he will not have you here long, I hope, but will also take you away from the evil to come, and bring you to sure rest in his chamber, as the prophet Isaiah (57: 1, 2) says, Because you, ac- cording to your feeble ability, desire to walk up- rightly unto the end, to which may the merciful, dear Father help you, through the help and power of his Holy Spirit; faithful is he who will doubtless do it. 1 Thess. 5:24. Further, my dear, chosen and beloved wife and sister in the Lord, as I cannot yet draw my fatherly and solicitous heart away from you, but would so gladly from my inmost soul, pre- sent you, in and according to your weakness, per- fect and blameless before God, it is my humble and kindly request, that you will sincerely love your neighbor, and always remember the poor saints of the household of God, even as you have hitherto had such a disposition. Let your love herein not grow less, but much rather increase. Always re- member Christ's words, where he says : "The poor ye will always have with you." Matt. 26:11. And it is manifest that there are always poor among or in the house of God. Heb. 3:6. Bear in mind that it is a great and acceptable work before the Lord ; wherefore Sirach says that the alms of a man is as a purse on the way with him ; and it will spare him in the judgment. Yea, it blotteth out sin, and cov- ereth the multitude thereof; for mercy glorieth against judgment, says James. 2:13. Hence, give diligence also in this, as I am confident you will; MARTYRS MIRROR. 653 and though there is no necessity for writing you this, yet I hope it will tend to your best interests, so that after my departure you will not grow slack. I further- more, entreat you yet, my dearly beloved lamb, that you will always associate with the pious, that you may attain to greater piety and discretion. And desire the reasonable, sincere milk, namely, to hear the word of God, that you may thereby grow and increase in every good work, i Peter 2:2. And live in quietness (you know what I mean); this I earnestly entreat you ; and wait for the day of your redemption, which, perhaps, is not far off. Here- with I will take my leave and eternal adieu from you, my flesh, my blood, and humbly entreat you once more, for the sake of the eternal salvation of your soul, and by all the great love that you have ever had to me, that after my departure you will be mindful of my writing, and heartfelt entreating and admonishing; whether done by writing or orally; and do not let it remain with you as a dead letter or a fable, but make frequent use of it as a prescrip- tion tending to your health, and keep it in the strong box of your heart as a perpetual treasure and memorial; for it will bring you more profit than many pieces of fine gold and silver. O the time is approaching rapidly, and I will therefore cease writing and everything else; hence it is my affec- tionate request, if you love me and the eternal sal- vation of your soul, fulfill my request, according to your feeble ability, and depart neither to the right nor to the left, whether through the cross of bonds or imprisonment, or any other cause; and if God, the merciful, dear Father makes you worthy to suffer for his name, be not afraid; for I should never have thought that bonds and imprisonment could cause so little conflict to one that has renounced himself, and has a heartfelt desire to be at home; hence, fear them not. Now, my affectionately beloved, chosen lamb, and dear sister in the Lord, my time is ful- filled, the days are spent, the years are finished; I have fought a good fight, I have finished my course, I have kept the faith (2 Tim. 4:7); so that my ene- mies who set themselves against me have been put to shame (Psalm 53:5); for through my God I have gained the victory, who has deliv- ered me out of the jaws of the lions and the mouth of hell, and shall also deliver me from every evil (2 Tim. 4:17, 18), and save me at his coming, and give me the true promised land, which I have seen by faith, and tasted of its fruits, wherefore I have a heartfelt longing for it. O assist me to thank and praise the merciful, dear Father, that I have safely come through the wilderness of this evil, wicked and perverse world, and am now standing before Jordan, through which only I have yet to pass. Though it is somewhat terrible to be- hold, yet I do not fear it at all, for I am sure that my God will succor me, and make me ready, so that I shall pass through it safely and unharmed; for faithful is he that promised it to me, and he will never leave me, nor forsake me, so that I may boldly say: The Lord is with me; I fear not what man may do unto me. Ps. 56:4; Heb. 13:5, 6. They have come for me. JAN GERRITS, BURNT AT THE HAGUE, FOR THE TESTIMONY OF JESUS CHRIST, THE I5TH DAY OF DECEMBER, A. D. 1 564. A testament by Jan Gerrits, made while imprisoned at the Hague for the testimony of Jesus Christ, in December, A. D. 1564. Grace and peace from God the heavenly Father, and his Son Jesus Christ, be with you. Amen. My dearest and much beloved brethren and sis- ters in the Lord, I inform you that I have received your communication, which I have read with great joy; for its object is, in the first place, to incite to steadfastness in the faith, and to a perfect end, and this through Jesus Christ, wherefore I entreat the heavenly Father with all my heart and mind, that not only I, but all the godfearing may attain to an upright end, according to the will of God, as I hope. For I have suffered stripes and great pain, and this, according to the words of John, for the brethren. 1 John 3:16. I desire to suffer not only this, but also, if it is the will of God, to die for his name, word and truth, no matter what kind of a death it may be; fof I should not have thought that it should last so long; but as not a hair of my head can be hurt, without the Lord's permission, I want to await the end with him, in patience, as behooves a Christian . Therefore, my much beloved brethren and sisters, it is my heartfelt request that you and all the god- fearing will entreat the Lord for me your weak brother, that I may receive the end of my faith; for the prayer of the righteous avails much, and is ef- fectual, i Peter 1 : 9. They use every artifice to rob me of the beautiful treasure which I have received from God; but I trust to the Lord, that he will pre- serve me. In the second place, dear brethren, it is a great joy for me and the Lord, to learn that the vineyard of the Lord is enlarging, and that its branches are spreading wide, bringing forth upright fruits of the most high God, which I have so long desired. Hence I thank my and your God, that I hear what you have written, and rejoice that the light is rising in every nook and corner, and shines over every mountain, as I hear from many friends, who come to comfort me in my bonds. Therefore, my dear friends, be diligent, every one according to the gift he has received from God, and put it diligently out upon usury, so that you may get much gain, and may hear these words of the Lord : Well done thou good and faithful servant : thou hast been faithful over a few things, I will make thee ruler over many things : enter in to the marriage of the Lord. Mat- thew 25:21. Thus, let every one build up the house with lively stones, that it may become a glorious priesthood, and that they may offer up spiritual sacrifices, ac- ceptable to God by Jesus Christ. 1 Peter 2 : 5. We may always be of good cheer in the Lord, for his power is so great with those who fear him, that all death, devil, hell, fire and sword, must yield to him. All this cannot hinder those who are built upon 654 MARTYRS MIRROR. Christ; for we can do all things through him who makes us worthy, and through his love everything is overcome, and it casts out fear (i John 4: 18), as I can indeed say; for when I was brought into the King's hall, and stood there almost an hour, before the lords came, and saw how everything was being put in readiness to torture me, I again and again thought in my mind: O Lord, unless thou now suc- cor me, I am utterly lost; and I prayed him to give me a mouth to speak to his praise and glory, and to close it against everything tending to blaspheme his holy name and that of my neighbor. While I thus spoke and they were getting ready to torture me, I felt neither fear nor apprehension; however, they handled me in a very severe and fierce manner, so that the president said: "Why will you not tell the truth?" Ans. "Because Christ spoke nothing but what tended to the glory of his Father, and what concerned his own divinity: about all other things he was silent. And I want to do the same; wherever his honor and the doctrine of his commandments are concerned, I do not want to be silent either before emperor, or king, or duke, or count." Instantly the order was : " Handle him without gloves: a drowned calf is a small risk." Be- hold, my dear brethren and sisters, how unmercifully they treated me. Nevertheless, the Lord -was with me, blessed be his holy name; I had no control of myself, but the Lord directed my mouth, so that they could obtain nothing according to their will. See, my dear friends, how faithful the Lord is; him that trusts in him he does not suffer to be con- founded. Sir. 2:10. Hence I write again, always be of good cheer in the Lord, and admonish one another at all times, for Peter deems it expedient and profitable to help bear one another's burdens, and this in love; for whether one member suffer; all the members suffer with him; or whether one member be honored, all the members rejoice with him. 2 Peter 1: 13; 1 Co- rinthians 12:26. In the third place, I let you know that my wife has been here, and brought me your kind greeting, which I was very glad to hear; as also that she de- sires to follow that which is best, according to her feeble ability. For she confesses that the life which she has hitherto led is evil, as we may indeed all con- fess that ours also was unprofitable in times past. Tit. 3:3. Hence I entreat you, my dear brethren, that you would exercise a watchful care over her, and admonish her to a better life, and this in love; and if you should be ' able to accomplish anything, and write it to me, it would greatly rejoice me. If you write to me before I offer up my sacrifice to God, send your communication to my aged mother, or to N. , and I shall get it. Moreover, I gave her some spices, namely, a nutmeg, three or four hands full of ginger, and some cloves, that she should give them to J . C. , or to some one else, that they should be cut up in pieces and properly distributed around, as a perpetual greeting, and this in the Lord. Here upon earth, an eternal adieu in Christ, peace and farewell, in case this be the last opportunity, before we all meet in the presence of Christ, and there see one another in his glory. Amen. My much beloved brethren, I have lived with you, and rejoice that you are so courageous in building the city and the temple of Jerusalem, which have lain waste and in ruins so many years. -Hence do not lose courage, brethren, though you be mocked and reviled as was Israel. When they rebuilt the wall (mark), they waxed stronger as they worked. Though the enemies raged, that the work might not progress, yet they did not cease from it, but kept watch the more diligently, holding in one hand the spear or the sword, and in the other the trowel, and were of good cheer, for God was with them and fought for them. Neh. 4. Behold, my dear friends, let us take an example, how valiant these heroes were ; they were not daunted by their enemies. Thus let us also do, however much they cry or write, yea, revile and say : ' ' Behold, these people come, and want to lay a new foundation to the city, and do not know an a from a b. Whence have they this? where did they learn it? We have studied at universities, and spent our money for this purpose. Now, should these asses come and teach us ? One is nothing but a cobbler; another, a weaver or furrier, and these want to quote Scripture. Let them re- main at their trades; that [quoting Scripture] is our province; nor will we tolerate it; it must be opposed with fire, water, and the sword." Nevertheless, do not let us fear or be intimidated, however much the dogs bark, and the lions roar; for God, who is with us, is a strong God; he will preserve his own, and help them gain the victory. They can do no more than what the Lord permits them . My dear breth- ren, excuse this my simple letter; it was for the most part written in haste, the day after I received your letter. Herewith I will commend you once more to the Lord, and to the word of his grace. Tell the friends in Vlieland, that I affectionately greet them with the peace of the Lord, that they shall contend valiantly for the law of the Lord. Pray the Lord for me; I will also pray for you; do not forget me in your prayers; think as though you were impris- oned, too. Heb. 13:3. Farewell. The fear of the Lord preserve you all. Amen. I also send you here another letter ; perhaps it may refresh you in the assault you suffer from the adversaries of baptism. [What prompted me to write it is a controversy] which I had with a Lutheran preacher. The following is a reply to his letter, which he sent me, since we had often conversed together. The Lord be with your spirit. Amen. A LETTER FROM JAN GERRITS TO THE LUTHERAN PREACHER. My much beloved good friend, herewith I will bid you adieu, for after this I hope to dispute with, or write against, neither you nor any other man ; for Paul says : Avoid contentions, or profane babblings, and unprofitable disputations ; for they will increase unto more ungodliness, and their word will eat as doth a canker. Tit. 3:9; 2 Tim. 2 : 16, 17. Hence I want to be delivered also of you, and that my soul may rest in peace with God. Farewell always. MARTYRS MIRROR. 655 See, my good friend, here are the arms and weap- ons of my faith, and this, in part, briefly shown. Behold, with these, and no other, whether of iron or steel, spear or sword, will I attack the kingdom of antichrist; for spirit must be overcome with spirit, and flesh with carnal weapons. Hence I say with the apostle: The weapons of our warfare are not carnal, but mighty before God to the pulling down of everything that exalteth itself against the truth ; for we wrestle not only against flesh and blood, but against principalities, against powers, against the rulers of this world, against spirits of wickedness under heaven. 2 Cor. 10:4, 5; Eph. 6: 12. Hence all Christians must put on the armor of God, that they may be able to stand against the wiles of the devil ; and also be ready in every respect. Hence Peter says : "Be sober, be vigilant ; because your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour, whom resist stead- fast in the faith." 1 Pet. 5 : 8, 9. This is our weapon, with which we are satisfied. In the first place, a Christian does not know war, but must patiently bear all that comes upon him, for the Lord's sake; for Christ taught his disciples only love for their enemies. Moreover, he forbade them, when they asked him : ' ' Lord, wilt thou that we command fire to come down from heaven, and con- sume this people ? " " No, "he said, ' ' ye know not what manner of spirit ye are of. Matt. 9 : 54, 55. Be merciful, as your heavenly Father is merciful. When he suffered he threatened not. 1 Pet. 2 : 23. These examples we follow with all diligence, accord- ing to our feeble ability, commending our souls to the mercy of God, as the faithful Creator. From this you may see or understand, what kind of peo- ple we are, and what spirit we have. See, my good friend, with these weapons and arms I will meet you, as a little and unrenowned David, meeting the great Goliath and presumptuous champion who mocked and reviled the army of God, and relied upon his own strength, even as you now trust in your learning, and are proud of the name ' ' Rabbi,' ' and because of- the great reputation and renown of your understanding, might and power, you begin to say with Goliath : ' 'Am I a dog, that thou comest to me with staves ? I can and will give thy flesh unto the fowls of the air to eat." 1 Samuel 17 : 43. Thus spoke Goliath, and you no less ; for you say that without strength I am deceived and dead. Yes, my friend, I am well aware, that I and those like me are always looked upon by you as little and unlearned. Behold, by your presumptuousness you have brought it so far, that I dare boldly step forth with my sling and stone, and say to you, as to Goliath, the champion and defender of the Philistines : Be- hold, thou hast come out to me, relying on thy spear and shield; but I come to thee from confi- dence in God, in the name of the God of Israel, and will give thy flesh this day unto the fowls of the air to eat, and slay thee with thine own sword, namely with your own writing or disputation, which serves me to overcome you, not by the spirit of the universities, but by the word and power of God, and this in Dutch, my mother tongue, to the greater glory of God, and to your shame. And the dumb ass shall cause your madness to be manifest; you Balaam have beaten me, poor ass, so long until I spake by the power of God. Num. 22 : 28. You Go- liath have so long reviled and defied me and the army of Israel, that I slay you with your own sword, which I should not have done, had you not snapped with such sharp teeth, and flourished your pen so boldly; how could I let this pass. Now, if I receive no thanks for it, as I presume will be the case, you may blame yourself for it, for one cannot be silent and speak the words of God, O men, men, it were well for you, that like Ga- maliel you would leave the people of God in peace; for if this work is of men, it will come to naught, but if it is of God, you cannot overthrow it; hence, take good heed, lest you run against the sword of the Lord, and be found even to fight against God. Persecute Jesus of Nazareth no longer, and leave Israel unmolested. Acts 5 : 34, etc. ; 9. To come now to the purport and beginning of your letter, which you sent me in order to instruct me in all the arguments and intelligence pertaining to the faith, I find that you greet me in the name of the Father, the Son, and the Holy Ghost. To this I reply: Since you boast of being a Christian, and regard me as a reprobate and unbeliever, and as laboring under a false opinion, therefore I say that you are wrong in writing thus, for John says . If there come any unto you, and bring not this doc- trine, receive him not into your house, neither greet him ; for he that greeteth him is partaker of his evil deeds. 2 John 10,11. And Paul says that if any man that is called a brother be nevertheless a forni- cator or the like, he, as also an unbeliever, shall not inherit the kingdom of God. Hence, since they cannot inherit the kingdom of God, we are not to eat bread with them, for the destruction of their flesh, that they may consider from whence they are fallen. 1 Cor. 5. In the second place, you call me your brother. Why am I your brother, seeing we differ in faith? Is it because we are all created of God the Father? 1 say no to this ; for if we were brethren according to the spirit, and according to the doctrine of Christ and the apostles, we must be in one faith and prac- tice, and be led by one spirit, which, however, is far from being the case; for the brotherhood must spring out of the heavenly regeneration, through the hearing of the divine word, from the earthly into the heavenly. This brotherhood is not ascribed to unbelievers, nor does it originate in carnal descent, as Paul clearly indicates, when he says : "Be not unequally yoked together with unbelievers: for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness? and what concord hath Christ with Belial? or what part hath he that believeth with an infidel? and what agreement hath the temple of God with idols ? ' ' etc. 2 Cor. 6:14, etc. For the brotherhood consists in this : Endeavoring to keep the unity of the Spirit ; to abide in one hope of the calling ; one Lord, one faith, one baptism. Eph. 4 : 3. Mark, you are satis- fied with your baptism, whether administered by the midwife, or by confirmation, and the like; not con- 656 MARTYRS MIRROR. sidering that God would dwell above all, and in us all, through his word . Since, then, you are so contrary to me, and I to you, in faith, doctrine, life and spirit, why do you call me brother, I ask you once more ? Or, if I am a heretic and a renegade from the truth, why do you not avoid me, after I have been admonished once or twice? for this is commanded by the Scriptures. But alas ! you do not obey the divinely inspired Scriptures, but choose them unto your own destruc- tion. 2 Pet. 3:16. In the third place, I find in your deceptive letter ot instruction, that I am accused and decried only with reference to error and misapprehension regard- ing baptism, no other articles being mentioned. What shall I say to this? Are all your gods an abomination to you? and is it all over with your false doctrine and church usages? I think not; you are too fond of deceitful gain. But I well know your intention; you think that when you shall have de- prived me of one, you will also get the rest, accord- ing to what you yourself said in Delft. O what a brother you are to me, fine, indeed, in appearance ! But my Teacher and Master Christ Jesus has warned me against you, to "be wise as serpents, and harm- less as doves." Matt. 10: 16. Yes, you are such a brother to me, as the old, lying prophet, who de- ceived the man of God by his lies ; for God had commanded the man of God to prophesy against the altar, and to eat no bread, nor drink water at that place, until he should have returned into his own country. But the seed of the serpent, the old prophet, said : ' ' Eat bread with me, and drink water. ' ' The man of God answered : ' ' God has for- bidden me this. ' ' But the deceiver said : " I am also a prophet of the Lord, as thou art, and the Lord spake to me, that you should eat bread here, and drink water." Then the man of God went in with him, and transgressed the commandment of the Lord; wherefore, in punishment of his disobedi- ence, he was slain by a lion on the way. 1 Kings 13. This example is a great terror to my soul; for after deception, and transgression of the word of the Lord, he sends lions, dragons and bears, that they may get dominion of my soul, and kill it; for if my faith were feeble and wavering, I should be overcome and certainly be killed, but the anchor of my faith is steadfast. In the fourth place, I come to your unreasonable or willful stupidity, that you want to maintain your infant baptism by the circumcision of the law, or Israel's sign of the covenant. For Paul says that circumcision (which you understand to be a figure of baptism), is made without hands, in the spirit, for the putting off of the sinful flesh; whose praise is not of men, — as was done with the hand on Israel — but of God. Col. 2:11; Rom. 2 : 29. Now, is your infant baptism in the spirit, without hands, and this for the putting off of the sinful flesh, and for sin which they have not yet committed? For to put off the sinful is this, as Paul says : ' ' Mortify your members which are upon the earth ; forni- cation, adultery, uncleanness, lasciviousness, evil concupiscence;" see, whether this can be under- stood as having reference to your children. And through your infant baptism you cause it that we are called Anabaptists, though we do not baptize, nor are baptized, twice, but once, and this according to the truth, and pursuant to the com- mand and practice of the apostles; and with this we are well satisfied. In the fifth place, I will tell you our confession and practice, to show you that our baptism origi- nates not in an opinion, but in the command of the most high God. After this, I hope to write against or dispute with neither you nor any one else, as said before; for great, presumptuous wisdom, I have not, but an assured heart and a firm faith in my ground. Listen to this brief statement: Touching circum- cision, I confess that it was a token of Abraham's covenant, to him and to all his seed (Gen. 17 : 9): and also the entering into Israel, the church of God. The external circumcision of Israel was a figure of the future, inward circumcision of Christ, as may clearly be understood from the spirit of the New Testament, even as Paul says that that is not circum- cision, which is outward in the flesh; but circum- cision is that of the heart, in the spirit, and not in the letter, or law; whose praise is not of men, but of God. Rom. 2 : 28, 29. Nor are you those who are circumcised in Christ, with the circumcision made without hands, in putting off the sinful flesh. Col. 2:11. Further, what people are they who are buried with him through baptism? Listen, I pray you: Are you risen? through what? Through faith. What faith? What faith have the sponsors, through which God works, as you people understand it? Mark here, no infants; but such as believe and un- derstand. And this you put forth as your strongest argument. O friend, do not willfully kick against the goad; or it will be hard for you to speak against God, and to drive his word and truth from you so stoutly. For, if you claim outward circumcision to be a figure of baptism, well, then, who makes you pedobaptists so presumptuous that you baptize in- fants before the eighth day? And why do you bap- tize female children ? for, under the law, these were not circumcised ; from which it would follow that female children are not to be baptized; for truth is consistent. You are at an end with your figures of baptism ; but we have a better explanation concerning the figures of baptism, and Paul and Peter shall help us keep it by their spirit and testimony. Peter says that the entrance through the water into Noah's ark signifies to us baptism. Gen. 7:751 Pet. 3 : 20, 21. He who dares deny this, may also contradict us, who are little and unlearned in their estimation, yet are taught of God. Matt. 11 : 25. Our second witness with regard to the figures of baptism is the great apostle Paul, who declared the counsel of God. Acts 20 : 27 . He says that the exodus of the children of Israel from Egypt, their passage through the Red Sea, and that they were baptized under the pillar of cloud, through Moses, was a figure, and for our instruction. Ex. 14:22; 1 Cor. 10: 1. But we, who are of the substance in the spirit and the New Testament, confess a clear ordinance, doctrine and command of God, and then the rule, practice and the clear examples of the MARTYRS MIRROR. 657 apostles, jregarding baptism ; this is explanation enough for us. The command of Christ is: "Go ye into all the world, and preach the Gospel to every creature; teach them to observe all things whatsoever I have commanded you, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost : he that believeth and is baptized shall be saved; but he that believeth not shall be damned." Mark 16: 15, 16; Matt. 28: 19, 20. [Baptism is,] in the first place, a grave of sin, an entering in the church of God, a putting on of Christ, a fleeing from the wrath of God, a washing of regeneration, and the seal of a good conscience or assurance toward God; and he that rejects this rejects the counsel of God. The practice of the apostles was this: "If thou be- lievest with all thine heart, thou mayest." Romans 6:4; Gal. 3:27; Tit. 3:5; 1 Pet. 3:21; Luke 7:30; Acts 8 : 37. The following was written by Jan Gerritts, although it is not contained in the first edition. Thus they were first asked. If you also ask the brethren this, and they say yes, it is well; for the apostles baptized upon faith and not otherwise. For if the eunuch had said: I cannot believe, Philip would not have baptized him. But he said: I be- lieve that Jesus is the Christ, the Son of the living God. Acts 8: 37. This is my faith, too, and noth- ing else. Again, when the multitude at Jerusalem heard Peter's exhortation, they were alarmed, and asked: " What shall we do?" Hear the good ad- vice: ' ' Repent, and be baptized every one of you in the name of Jesus, and ye shall receive the gift of the Holy Ghost-" And they that gladly received the word were baptized. Acts 2:37, Do your in- fants also do thus? then you are the old foundation; for other foundation can no man lay than that is laid, which is Jesus Christ, his word and example. The jailer rejoiced with all his house that he had become a believer. Acts 16:34. Are your infants also believers ? then it is well. Peter preached in the house of Cornelius, the centurion of the Italian band, and the Holy Ghost fell on the Gentiles as well as on the Jews. Acts 10:44, 45. Were there also infants present, on whom the Holy Ghost fell ? And this is what I asked you before we parted, when the servant came to spread the table, and you said: That which is born of the flesh is flesh, and this with reference to infant baptism. I then asked what became of the Spirit, but you gave me no re- ply. For John says:- The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh. John 3:8. Do children feel the Holy Spirit? Nicodemus was a carnal man, and experienced nothing concerning the Spirit of God; hence Christ referred him to a child as we find stated, Matthew 18; 3. To be born again through the water from carnality into the Spirit is as Christ himself says, John 3:5. " Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom' ' of God. A ?nan, what else does this sig- nify, than, he that is carnally minded, as the afore- said Nicodemus; for to be carnally minded is death; it does not mean children, for they do not feel it. But to be spiritual is life and peace, as Paul testifies. And to the Galatians he says : If ye be led of the Spirit, ye are not under the law. Now the works of the flesh are manifest, which are these, Adultery, fornication, uncleanness, lasciviousness, idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, envyings, murders, drunk- enness, revellings, and such like. But the fruit ol the Spirit is love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance: against such there is no law. Gal. 5:18. As also Peter says ; ' ' Wherefore laying aside all malice, and all guile, and hypocrisies, and envies, and all evil speakings, as new-born babes, desire the sincere milk of the word, that ye may grow thereby. 1 Peter 2:1, 2. Thus do also; lay aside the great conceited- ness and presumptuousness of your heart, and build yourself up, a lively stone in the house of God, a holy priesthood, to offer up spiritual sacrifices, ac- ceptable to God by Jesus Christ. These sacrifices are the works of righteousness, and not human in- ventions, reason, or ordinances of outward sacrifices. Behold, with this consciousness we go on, or, this assurance is sufficient and valuable enough to us, to forsake property and life for Christ's sake, which is far from being the case with you people. In short, we do not seal the epistle of Christ before it is writ- ten; we do not sow before the field is well plowed with the Spirit and word of God; we do not sail, before we have favorable weather and wind; but you would have the child of the mother before it has been borne its proper time. But we can well wait till it has been borne its proper time and is brought forth by the mother. Who can forbear to speak of what every- body sees ? And thus we recognize baptism in the Scriptures as a command of the Lord, and a certain clear practice of the apostles. Moreover, we also clearly see, what cause baptism has, why it is admin- istered, what benefits it brings, to what people it is adapted, and what other name it has in the Script- ures. It is, in the first place, a grave of sin, an en- tering into the church of God, a putting on of Christ, a fleeing from the wrath of God, a washing of regen- eration, and the seal of a good conscience toward God. And he that forsakes or rejects this forsakes and rejects the counsel and word of God. In the sixth place, as regards this, that I spoke tartly and insolently to you, I answer: Behold, my Lord and Master, taught me nothing else, when he says: Beware of false prophets, which come to you in sheep's clothing, but inwardly they are ravening wolves. Matt. 7:15. Seeing you came to me with so fair an appearance, to slay my soul, as you indeed boasted, why then should I not speak or write the truth ? For what do you but seek to devour or tear me, to entice a poor sheep away from Christ's pas- ture. No, no! God the chief Shepherd preserve me from this. No one shall pluck them out of his hand, but if one goes out himself, then the case is different Yet, you have been assiduous, and struck your sharp fangs into my soul; and yet you call me brother. Hence I call you a wolf in sheep's clothing; how- ever, be converted and become a lamb. O friend, what have you come to? 658 MARTYRS MIRROR. In the seventh place, you strewed sweet roses and down before my feet, and made the bank slippery that I might glide off, saying: Mind not what those who deceived you without the Scriptures will say. Yet see, is this without the Scriptures ? Just as if I had relied upon the fair words of men. No, no; had it depended on fair speeches, you would have laid enough snares for me; your works constantly testify to this. See, my good friend, I think that this is enough for you, namely, my own faith and confes- sion; and I pray you, not so to damn and condemn little infants, and this for Adam's transgression, lest you be condemned and damned; since Christ, by his death, has redeemed us therefrom, as was stated when I was with you ; for Paul says : " As by the offense of one judgment came upon all men to con- demnation; even so by the righteousness of one the free gift came upon all men unto justification of life." Rom. 5:18. John says; "Behold the Lamb of God, which taketh away the sin of the world." John 1:29, [Paul says] to the Galatians: "Christ hath redeemed us from the curse of the law." Gala- tians 3: 13. And to the Ephesians: "That he abol- ished in his flesh the enmity, on the cross." More- over, he has promised them his kingdom, when he says : Suffer little children to come unto me for of such is the kingdom of God. And he received them, blessed them, laid his hands on them, and said: Except ye receive the kingdom of God as a little child, you shall not enter therein. Mark 10: 14 to 16; Luke 18:16, 17; Matt. 19:14, 15. Nowwhen he says, of such, there is no difference, even as Paul says; that both Jews and Gentiles are all under sin. But you separate them, and say that it is only spoken to Jewish children, as though they were Jew- ish children, I replied that you should prove this to me by the Gospel; but you could not do it. and gave me no answer. For Christ showed his di- vine miracles on the children of the Gentiles as well as on those of the Jews, as, for instance, on the Gentile woman and the centurion's servant; and he gives this testimony concerning the centurion, that he has not found so great faith in Israel. And enough other such examples. Finally, I beg you to make the best allowance for my simple writing, for it is rustic work. If I "had re- ceived better talents from God, I should indeed de- sire to do better; but now I thank him for what he does give me. Farewell . Below there was written: I, Jan Gerritts Ketelaer van Tessel, confess but one Lord, one faith, one baptism, one Spirit, and one Father of all, who is above all, and through all, and in us all. I come quickly: hold fast that which thou hast, that no man take thy crown. Yea, the Lord Jesus comes. Ephesians 4:4 — 5; Rev. 3: 11. ANOTHER LETTER FROM JAN GERRITS, TO HIS AC- QUAINTANCES. After all affectionate greeting, dear brethren and sisters in the Lord, here is what you requested of me. I have complied with your wish, according to my feeble ability, as much as in me is; fqr which I most heartily thank God the Father and his beloved Son Jesus Christ, that he does not forsake his own, but always helps them to gain the victory; for his gracious eyes are ever upon his own, and his ears are constantly open to their prayers. Ps. 34:15. For it is written: When thou passest through water and fire, I will be with thee. Is. 43:2. Hence I give him alone praise and honor for his great succor and working, which he has shown in me poor sin- ner, in my tribulation, suffering and pain, yea, thus, my dear brethren, that the dogs, lions, and bears have not been able to harm me, however much they bark, roar and growl; for the Lord was my pro- tector; even as I put my hope of faith in him, that through his great grace he will also preserve me unto the end; for if God is with us, who can harm us, and if the Lord keeps the house (as David says), who can injure it. My friends, I wish I could de- scribe to you the state of my heart and mind when I was suspended, and severely beaten for the testi- mony of our Lord Jesus Christ; for his word, and his bitter suffering which he endured for us poor sinners, was thus present with me that I thought ot nothing else. Behold, my brethren and sisters, how the Lord can keep and protect his own that trust in him, even as the apple of his eye. I would further inform you, my dear brethren and sisters, that they first plied me with questions, namely, what my name was, where I was born, how old I was, and how long I had lived in Tessel. In the second place: When I received baptism? Ans. "Five years ago." Ques. "Where did it take place?" Ans. " I do not wish to tell you. ' ' Then they re- joined: "You will be made to tell," and pointed to the executioner, saying, further: " If you are asked concerning the truth, you certainly ought to tell it." Ans. ' ' All that concerns the faith, I am willing to tell you; but God has not commanded me to tell this." In the third place they asked me: Whether my wife was also of this persuasion ? Ans . ' ' No, I regret to say." In the fourth place: Who had ad- ministered it? Ans. "I do not wish to tell you." Ques. "Was it N.?" Ans. "God has not com- manded me to tell it; and even if I should tell you, he does not reside in the King's dominions." Ques. "Christ, when he was placed before the authorities, answered when he was interrogated; why then will you not do the same ? ' ' Ans. ' ' When he was asked questions that concerned the honor of his Father, and his own divinity, he answered; otherwise, he was silent. Anything that you may ask me con- cerning his law, word, commandments or prohibi- tions, I am willing to confess before emperors, kings, dukes, counts, princes, and other lords, and not to keep silent concerning it." He forthwith briefly said to the executioner: "Seize him." In short, when they laid hold of me, I fell down pros- trate and besought the Lord for his assistance. He immediately said to the rackers: "Lift him up." Thus, they fell upon me, and dealt with me as the Lord our Master was dealt with, when he was di- vested of his garments. They tied my hands behind my back unmercifully, blindfolded me, drew me up, and then beat me, belaboring me as though I had MARTYRS MIRROR. 659 been a tree, so that the rods cracked like hemp stalks. They said: "Speak; if you have a dumb devil in you, we will soon drive him out." But the Lord, blessed be his holy name, closed my mouth, so that not a single exclamation of pain, nor anv other sound, escaped my lips; for the suffering of our Lord, as already said, and his testimony, so filled my heart, that it is impossible to express it. In short, when they saw that faintness seized all my members, they said: "Let him down; perhaps the dumb devil will speak sooner then. When they let me down, I fell with my head against the boards; they therefore took me and set me upon a bench, where I would have fainted again, had they not held me. They stood there like lions and bears, demanding that I should answer their questions; but the Lord was my help and strength, praise and glory be to him for his grace, so that nothing es- caped my lips. Then the president said: "Have you no stout rods to drive out this dumb devil?" He replied: "No; but I have rope." They would have blind- folded me again, but he said: "Let him see it." When he struck, I thought: O Lord, thou seest it, and closed my eyes. Yea, my friends, if they had continued to beat as long as there was breath, I think they would have got nothing out of me; so was the strength of the Most High with me. When they saw that it was of no avail, they fetched the hundred pound weight, and hung it to my feet. Then went my heart to the Lord: Keep, keep, my treasure. In short, all their endeavors proved fruit- less. Then they asked whether I understood Latin. I replied: "Yes, as much as it is." Ques. " Do you understand French?" Ans. "No." Ques. "Where did you go to school?" Ans. "At Delft." Ques. "When?" Ans. "At the time when Delft was burned. ' ' They also asked me whether I had read the books of Menno or Dietrich Phillips? "Yes," I said ; for Boshuysen had taken my doctrinal books, namely, the New Creature, by Menno, and the Spiritual Restitution, by D. P. They asked me how I had come by it. My lips were sealed. Then the order was: "Fetch water! candles! the dumb devil must come out." But the Lord was my preserver, for which I cannot thank him enough. Sir. 43:30. Finally, the order was given: Loose him; he must cool off a little; we shall give it to him better yet. As they were leaving I told them to take heed what they were doing; the day of the Lord should also come upon them; thus they left me. My dear brethren and sisters, herewith I bid you my last adieu, with the peace of Christ. I would have written more, but time does not permit me. If it pleases the Lord, I want to stand at the stake with him. The Lord be with you all. Amen. ADRIAEN DEN BURRY, A. D. 1565. After manifold persecution and fearful tyranny against the flock of Christ, there was also appre- hended, in the year 1565, at Oudenaerde, in Flan- ders, a faithful brother named Adriaen den Burry, who, after undergoing and enduring manifold temp- tations, and severe conflicts against the devil and his tobls, was burnt at said place, in the year 1565, and testified to and confirmed the upright and gen- uine faith of the truth with his death and blood, to the true conviction of all bloodthirsty tyrants and persecutors, and all carnal men, who seek to walk the broad way to eternal damnation, according to the lusts of their flesh, and to the consolation and strengthening of all true believers, that they might follow this friend of God in true obedience, even as he followed Christ, wherefore his name is written in the book of life, and worthy to be recorded in this book, for long remembrance. WILLEM DE DUYCK, A. D. 1565. In the year 1565, at Ghent in Flanders, brother Willem de Duyck, after much tribulation and un- wavering steadfastness, being not willing to apos- tatize in any wise, also had to bear witness with his blood to the name of Christ, and suffer temporal death for it; wherefore he shall also, at the resur- rection, with all the children of God, hear the blessed words: "Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world. Matt. 25:34. Then shall he as one of the righteous enter into life eternal. CONRAD KOCH, A. D. 1565. This Conrad Koch was kindled with the light of the knowledge of God, when this light, in these lat- ter days, began to rise again, along the river Rhine as well as in the country of Berg, and the truth of the holy Gospel commenced to shine. Hence he sought, by the divine help, to leave the darkness, and to walk in this brightly shining light; he for- sook popery and the worldly and ungodly life, and betook himself to the church of the Lord, heard and laid to heart the word of the Lord, believed the Gos- pel, and was baptized, according to the command of Christ, upon faith in Christ Jesus, and confession of his sins, and accordingly, conducted himself in a brotherly and Christian manner in the church, and, in weakness, showed himself edifying and honorable toward all men. But as he that walks in darkness cannot bear or endure the light, and the envy of the adversary works in his followers, this man was envied by the papists, and accused to the intendant of the revenue; who was judge and ruler of the country in the name of the prince of Juelich. There- upon the intendant sent his servants to Houf, where Conrad lived, and they apprehended him; he was ready, and as a lamb, willingly went with them to Loewenburg, one of the seven castles which, on ac- count of their high situation, can be seen from a great distance. There they brought Conrad info the tower, and placed him in severe confinement, in which he remained nearly half a year; however, he was greatly comforted by the Lord, though he had to suffer much hunger. The intendant ofttimes browbeat him and threat- ened him most severely, that his life should be taken 660 MARTYRS MIRROR. if he should refuse to renounce his faith. They tried him very hard with entreaties and solicitations, then with hunger, and also with threats to put him to death; but he remained immovable. His heart was of good cheer. Now when he had boldly confessed his faith, and no tortures could intimidate him, and the time drew near that he was to die for the truth and depart from this world, the door of his prison was opened, and he went of his own accord, free and unfettered, from the tower of Loewenburg to the village of Houf. His guide was Barabbas, that is a malefactor who went with him. His departure took place in great secrecy; and thus he came to Houf, which is some distance from Loewenburg. But even as Christ was crucified, and Barabbas released, so it was also here. Conrad was taken to the town-hall of Houf, where it was proposed to him, that if he should renounce his faith, his young life should be spared, and his liberty be given him. Manifold wiles were employed against him with great deceitfulness. The sophists sang things sweet and sour, saying: "Go to church at least once a year and if they do not preach the pure and clear truth, stay away from it thenceforth." One of these hypocrites said to Conrad: "My dear Conrad, though we be false, subtle and evil, it cannot harm your soul: do you only fear God and keep peace with all men; what is it to you if our faith is little." Conrad replied to the magistrates: "O you minis- ters of God, you must know that God wants no hypocrites. This was seen exemplified in old Elea- zar, who would rather surrender his life than dis- semble. 2 Mace. 6:24. Therefore I also hope to die before I go into your congregation." Conrad further said: "Christ is the head of the church; he that would please him must show himself a member of his body; now, one must not sever himself from Christ the captain. With this head I want to re- main, though it cost my flesh and blood." They asked Conrad what he thought of infant baptism. He said: "Of this I can only think that it is also one of the Pope's greatest abominations; however if you can prove it by the word of God, I will suffer myself to be instructed by the church of the Lord." "O God," said Conrad, ' ' to thee I bring my com- plaint; O God, what calamity this, that they put to death those who speak the truth! They can cer- tainly not allege that I have committed anything criminal, and yet they malignantly seek to kill me. O Lord, forgive them." The mandate of the prince of Juelich was then read to him, whereupon the judges passed sentence, upon which the intendant broke the staff. The sentence was, that Conrad should suffer death, if he did not recant. And when he had been thus sentenced twice, they took him out [to the place of execution]. When he arrived there, he began to sing: " O God, how gently thou dost chasten me." Reach me thy gra- cious hand, that my flesh may now shun all sin, vice and shame, that I may rend the old garment, and have eternal joy with thee. Christ, I praise thee, O my supreme God, that I have lived to see this day and hour, that I may now testify to thy name with my blood. My dear brethren and sisters, I commend you all to the Lord. Keep the Gospel of Christ firmly fixed in your hearts; this I leave you for an admonition: fear God, and be valiant; be my followers, even as I am willing to follow Christ the Lord, and to deliver up my life. And thus they put this pious man to death with the sword secretly, so that many did not hear of it. When thieves and murderers are condemned there it is customary to let the whole land know it; but the pious are mur- dered in 'secrecy, which is a shame for the judges. Thus Conrad was beheaded with the sword standing and proved himself a faithful witness of the suffer- ings of Christ, at Houf, in the land of Berg, which belongs to the prince of Juelich and Cleves. In the year 1565, under the same intendant, who was a very bloodthirsty man, also seven other per- sons, four brethren and three sisters, had been pre- viously apprehended. These four brethren were also sentenced that they should be put to death, if they refused to renounce their faith. But the Lord pro- tected them, and delivered them all out of prison unharmed in their faith, for this bloodthirsty tyrant was smitten by God with sudden death, so that the prisoners were liberated from prison, keeping then- faith, and adhering to the truth. HERE FOLLOW TWO LETTERS WHICH CONRAD KOCH WROTE FROM PRISON. First Letter. Grace, peace and mercy from God the Father and the Lord Jesus Christ, is what I, Conrad Koch, a prisoner in the Lord, in Loewenburg, wish my dear brethren and sisters in the Lord. Amen. I herewith inform you, that I had a call from the executioner, and they tried me hard with words, but did not torture me. The Lord kept me, so that I did not consent to them. Then they said that they would go to dinner, and then return and tort- ure me. But before meal time was over yet, the intendant returned to me and told me much about the prince's preacher, that I should let him come and see me once more, since he knew the errors which we held. I replied: "I do not want him; the word of the Lord has taught me. Did I not tell you, that I want no preacher?" He said: "It is true; but still I wish you would do my will so much as to say that you want him to come to you. Though you do not agree then, all right; it does not matter, so we only get rid of the man." I re- plied : "I do not want to lay the cross of Christ aside." Then he said: "Then I cannot alter it," and left me. Thus, my dear brethren and sisters in the Lord, did fhe Lord preserve me from them. Pray the Lord faithfully for me, to keep me in his faithful word unto the end of my life, that I may adhere to it; for I am still of good hope, and willing with all patience to await, by the help of the Lord, all that he shall suffer to befall and come upon me for his name's sake. May he not suffer more to be laid upon me, than I am able to bear, that his name MARTYRS MIRROR. 661 may not be blasphemed through me. Hence help me entreat the Lord; I expect also not to forget to remember all my dear brethren and sisters, nor all those that fear the Lord. May the Lord come to our assistance, that we may pray according to his will, so that we may be heard with all the pious; to this end, may the Lord help us by his grace. Amen. I have also been informed that our fellow-mem- bers at Cologne have been released from prison ; the Lord be praised for his great loye which he manifests toward us in these latter days, preserving us so safely from the deceitful serpents, who come to us so subtly with fair words, which are nothing but mere hypocrisy employed by them to seduce us from the covenant of the Lord. From this, may the Lord preserve all those who have accepted his covenant. Amen. Herewith I commend you to the Lord. THE SECOND LETTER, WRITTEN TO HIS BROTHER A. OF B. Grace, peace, and a heart steadfastly fixed upon the Lord, is what I wish you, A. of B., my dear brother in the Lord, and I thank the Lord for the letter you wrote me. Thanks to the Lord for it, and I also request of you, my dear brother, that you help me to entreat the Lord, that I may be- come worthy of what you wished me, and desired of me. However, I still have a good hope, thanks to the Lord for it. I also am still willing to suffer for his name's sake; but may he give me strength for it. Amen. I also desire you, my dear brother, to wish our brother H. K. much good in my name. May the Lord make us worthy of every good thing ; how- ever, I cannot write you as much as I should like to see you have. May the Lord, according to his great mercy, give us what will tend to our salvation. Amen. And I ask you to wish all my brethren and sisters with whom the Lord will cause you to come in contact, much good, and to admonish them to faithfully pray the Lord, to uphold me in his faith- ful word until death. I expect not to forget to re- member you, as much as shall be possible for me. May the Lord assist us to pray in true love, so that we may be heard, and hereafter, with all the pious, inherit his kingdom ; to this end, may the Lord help us. Amen. I also inform you, that on Halloween two priests visited me, who desired to take me to church ; and when I did not consent to it, they commended me to the Lord; there were also three judges here, and did their best; but the Lord preserved me, praise and thanks to him for it, and may he preserve you andme as long as we live. Amen. O my dear breth- ren and sisters, beseech the Lord diligently for me, that, since he suffers me, unworthy servant, to be cast into prison, it may redound to his praise, and to my salvation ; this I desire with all my heart. May the Lord come to your and my assistance. Herewith I commend you to the Lord, and to the word of his grace. Amen. I, Conrad Koch, have written this letter from Loewenburg, in prison, A. D. 1565. MATTHIAS SERVAES, OF KOTTENEM, A. D. 1565. As this Matthias Servaes was an elder and teacher of the church, it happened, A. D. 1565, that one evening he had met with some friends at a certain place in Cologne, to minister unto them with the Gospel. But there was a Judas, to whom this was known; the same went and fetched the double watch, who immediately came fully armed, and entering the house in which the meeting was held from the rear, broke up the meeting and captured the flock, with beating, raging and fury; but those assembled went with them like sheep, to the Beyen tower. There all their names were taken down, and they were brought into other, separate places. They were asked with great importunity, who their teacher was; in response to which question, Matthias Servaes him- self confessed that he was the man. They sought to draw him from Christ and his holy word, attempt- ing it in various ways, with deception and subtilty, with entreaties and threats; and as he repelled all these wiles, he was severely tortured; however, he was not terrified by any torture or pain, but firmly kept in his heart that which God had revealed to him. Afterwards, in the morning, he was taken to prison, where also many a snare was laid to catch his soul. From prison he was brought bound before the penal court, where the imperial mandates were read to him, and he was delivered into the power of the executioner, to be put to death by the latter, according to the mandate. Matthias was ready, and suffered himself to be led like an innocent lamb to the slaughter. He lifted up his eyes toward heaven, folding his hands, and said: "O my Father, I praise thy name, that I am counted worthy of this. Much people flocked together, to see this; some of them felt sympathy for him, and said: It is a pity indeed, that this fine man has to die for such a deed. On the way a young woman happened along, who wanted to speak to him ; but they apprehended her, and thrust her from him. Also a lad wanted to greet him, whom they seized likewise, but the count commanded them to let him go. Before he arrived at the place of execution, he looked around him and said: "I have many people present on my day. It were a pity indeed, if all these should perish." And when he was now about to die, he said aloud: "O God, thou dost know full well, for what I have striven and what I have sought in my life, from the beginning, day and night. And to the count he said: "You well know, sir count, how you have treated me; but I have forgiven you all; it is all out of my heart. And thus terminated the life of this pious man, he being executed with the sword. Now, as to what was his confession before and afterwards, what he met with in prison, and how he admonished, comforted and strengthened his brethren, all this may be found in the following letters written by him. 662 MARTYRS MIRROR. THE FIRST LETTER, WHICH MATTHIAS SERVAES WROTE FROM PRISON TO H. K., HIS BROTHER IN THE LORD, AND ALSO TO HIS OTHER FELLOW MEMBERS. The saving grace of God and the peace of our Lord and Savior Jesus Christ, be multiplied to all believers, through the ministration and unction of the Holy Ghost. Amen. Further, my most beloved brethren in the Lord, I inform you that I am still very well, both accord- ing to the flesh and the spirit, in body and in soul, outwardly and inwardly. For I esteem it all very good whether it be joy or sorrow, yea, life or death; for I live not to myself, nor do I die to myself; for whether I live, I live unto the Lord, and whether I die, I die unto the Lord ; for I am in his hand, and I am sure that no man shall pluck me out of it; yea, I now look upon death as gain; I have a desire to depart, and to be with Christ, my Lord ; for what- ever I meet with, all tends to my comfort. Romans 14 : 7, 8; 2 Cor. 5 ; 15; John 10:28; Philip. 1 : 21, 23. I am now confined here for the promotion of the Gospel, and my bonds become manifest only to the praise of the Lord, I trust, and not to mine own, and to the consolation of all the pious J;hat are under like chastisement, and to the strengthening of their purpose. Hence I rejoice in my sufferings, that I am counted worthy by the Lord to suffer re- proach for his name (of which I nevertheless count myself unworthy), to fill up that which is behind of his afflictions, and entailed on his members. Co- lossians 1 : 24. And as the sufferings of Christ abound in us, so I find my consolation abounding much more by Christ, who abundantly comforts me in all my sufferings, and by his help I shall succeed, and also all those who recognize him as the supreme good, and are thereby induced to love him above all, so that they gladly hate and depart from every- thing for his sake, that they may be loved only by the Lover. That we may do all this from filial love, this I wish you and me, and all those who sincerely desire it, through Jesus Christ, firmly and unwaver- ingly unto the end. Amen. Further, my L. B. H., and all that are appointed to watch over the souls of men, exercise your office with diligence, that you may not be found slothful, drowsy or negligent in it ; but that you may be faithful watchmen, who truly and honestly lead out and feed the flock of Christ, and this with all hu- mility and meekness ; yea, as a father over his chil- dren who severely reproves the wrong-doing of his children ; and though he cannot bring them to the point where he would like to have them, yet his fatherly nature will not allow him to forget them, so that he should not regard them as his children ; and though his heart is often grieved by their disobe- dience and folly, he does not cease to chasten and instruct them, hoping that they will yet become obe- dient ; and though it causes him much sadness and sorrow, he does not regard it, nor ceases to admon- ish, chasten and correct them. Thus do also you ; give attendance to reading, to exhortation, to re- proof, and this with all discretion, in the fear of the Lord, not too severely, lest they become embit- tered ; neither too leniently, lest they wax slothful and negligent. 1 Tim. 4:13; Col. 3:21. Hence apply to them oil and wine, as did the true Samaritan to the wounded man. I think you understand what I mean. Be therefore not slothful or careless with the gift that has been bestowed upon you ; be faithful to him that has esteemed you faithful, and accepted you as his ministers, and stewards of his mysteries. But it is required in stewards, that a man be found faithful. Hence be diligent laborers of the Lord in his vineyard, and faithful builders in his house. And put the pound which you have received from the Lord diligently out upon usury, and remember the punishment of the slothful servant, who did not give his money into the bank, but put it into a napkin and hid it in the earth. Remember it, I say, my dear brethren, and let it be a warning to you, even as Solomon says that the field of the slothful, and the vineyard of the man void of understanding were a warning to him, when he says : "I went by the field of the slothful, and by the vineyard of the man void of understanding ; and, lo, it was all grown over with thorns, and net- tles had covered the face thereof, and the stone wall thereof was broken down. Then I saw, and con- sidered it well : I looked upon it and received in- struction." Prov. 24:30 — 32. Thus also you, my dear brethren, be careful, and diligently dig through the vineyard of the Lord, with the plow or the hoe which breaks in'pieces the hard stones, which is the word of God (Jer. 23:29); so that the nettles and thorns may not oppress, destroy or choke the good seed that has been sown. Take also the sharp, two- edged sword (Eph. 6:17), and cut off clean the unfruitful, evil and dry branches, that the others may be more healthy and vigorous to bring forth fruit. Inspect also carefully the wall of the vine- yard ; if it begins to give way anywhere, prop up that part ; if there are any openings in it, go to work and close them ; and if it has fallen down in any place, build it up again speedily, that the little foxes may not run into the Lord's vineyard, and dig up and spoil it. Cant. 2:15. And what more shall I say ? Faithfully feed the flock of Christ, and watch with all carefulness over the souls of men. 1 Pet. 5:2. Take heed also, that you administer needed reproof, and act and judge without respect of persons, and remember that judgment is God's, and not yours. Deut. 1:17. Weigh, therefore, every matter in the balance of the divine word, so that when you reprove, judge, or forgive anything, it may be truly reproved, judged or forgiven also before the judgment of God, and thus your reproof agree with God's reproof, your judgment with God's judgment, and your forgiveness with God's forgive- ness. Take heed also, that you do not carry avoid- ance too far, lest it prove a stumbling-block to you. For avoidance is good indeed if it is not abused ; however its purpose is solely to avoid offenses (to which end it is instituted) ; hence we must take heed that we do not, while seeking to avoid little offenses by it, cause greater ones. Matt. 18:15 — 17; 1 Co- rinthians 5 : 1 1 ; 2Thess. 3:14. Bestow great atten- tion upon the first commandment with promise, MARTYRS MIRROR. 663 ■ namely: "Children, obey your parents in the Lord." Eph. 6 : i. This is an express word ; hence be care- ful herein. Show a friendly face to all apostates, and admonish them with all kindness to that which they have surrendered and forsaken, and from which they have fallen ; I mean such as receive admonition ; for blasphemers and mockers are to be left alone. 2 Thess. 3:15; Tit. 3 : 10. Dear brethren, I do not write you this as some- thing new, but to remind you of the old; for I should like to see carefulness exercised, and that one Script- ure should not be observed so strictly and rigidly as thereby to violate another. For sometimes some re- sort to avoidance all on a sudden, without the least discretion, and pity for the fallen. Hence I advise carefulness. For if we are to have the mind of our Lord Jesus; yea, are to be perfect as our Father in heaven is perfect, then let us from the heart con- sider his longsuffering, and how he has borne with us, and let us also show ourselves thus toward our fellow-servant, that, we may give offense to no one, neither to the world, nor to the church of God. Philip, 2:3, 5; Matt. 5:48; Col. 3:12; Matt. 18:29; 1 Cor. 10:32. And be also not slothful in seeking men's souls; wherever you have some hope, there go. Say not : "It will be labor lost." Put your hand to the plow first, in the fear of the Lord , and ask him to give the blessing; but you do the planting and watering. Pray the Lord to give the increase. And if then your endeavors are unsuccessful, you are free. For I have often felt accused, that we have not much more sought men's souls, to the praise of the Lord. O brother, beware of contentious tongues. Where- ever you go, there make peace, if it can be done by the grace of God . O my dear brother, how greatly I am grieved on account of what was done in the upper country. Not, that you should think that I am doubtful; O no, my brother; for I am still of the same mind as indicated in the letter which I wrote to them; but I am fearful simply of the discord, by which many who would like to see it remedied, and are innocent, might perish. I do not know what account can be given lor this before God. O that those who are found guilty in this matter might fall down with weeping before God, and repent of their sins ! Thus I am also concerned about the lower country, and should like to see them helped, and put under good order, for I find them still wanting in many things; yet I sincerely love them, but I should like to see them yet put off much of their pride, and that they would consider what kind of people they ought to be, and to what they are called, so as to govern themselves accordingly, and that the elders do not stay at home when meeting is held. I do not say that it can be remedied right away. Do you also heartly receive it. O my dear brethren, be little and low in your own eyes, and be not self-complacent, so as to think: I have done this, and the like. It is nothing; the Lord, and he alone, does all things, and this by man. Hence, give him alone the praise . And let no one esteem himself better than others; yea, let each esteem other better than themselves. And let all submit one to another, and in lowliness of mind let each serve the other. Philip. 2:3; Eph. 5:21. And I desire of all brethren and sisters, that they beware of all those who leave the church. And if you can tell L. to advise with himself in the time of Grace; for how shall he be able to give an account in the day of judgment? For his own conscience, if he properly considers the matter, will accuse him. O L., O L., come back; for you are not in the best way. O my brethren, how much I had to suffer on account of the many factions ! Hence beware of divisions. Seek peace, if you can, and ensue it. 1 Peter 3:11. O my dear brethren, what liars I have had before me ! Cassander, a man little and feeble of body, who led astray Joachim Suycherbacker, visited me, and laid many little snares, to take captive 'my mind. He read to me a book printed in Latin, which stated that infant baptism was considered a clear commandment and a unanimous practice throughout the whole world, no one gainsaying it, and he declared, though not with power of divine Scripture, that they had received it from the apos- tles; and when I denied this with the New Testa- ment, they asked me, how, if I denied and did not believe this, I could believe that the New Testament was true; for, said he, we had the latter from them, who recognized infant baptism as right; and that there had been many other writings that were also called apostolical, but were nevertheless not acknowl- edged as authentic, but rejected by them; but that they testified that all teachers confessed that this (namely, the New Testament,) was the true apostol- ical doctrine, as also their baptism. They wanted to know, how, if we meant to I'eject one, we would maintain the other; for, said- they, you must believe it from them, else you could not know it. Thus, also with baptism; and he further said that if we were right, it would follow from it, that there was no church for 1,500 years. Of this nearly all treated who conversed with me : for many and various persons visited me. There was there one who, as they said, had just come from Egypt; him they also brought to me, and he claimed that in Egypt they had received infant bap- tism from the eunuch who was baptized by Philip, and that he knew of no other baptism; but that if an adult person that had not been baptized desired baptism, the faith should first be presented to such an one. This, they said, had always been the sole practice there, and that if any one opposed it, they said to him: "We have this practice from the apos- tles." But I denied it all with the New Testament, and said, that whatever agreed with the same, I would gladly accept, and believe by the help of God ; and nothing else. Then I had to hear again, that the New Testament had been handed down to us by the teachers; otherwise, if we did not have it from them, we could not tell whether it were true or false. This they said many times. I replied to them ; It did not avail the King of Assyria anything, that God used him for the conversion of his people, since he did not become converted himself. Isaiah 10:5. Thus also it did not help Pharaoh, in his wickedness, that the power of God was made known and manifest to him. Thus, also, Caiaphas 664 MARTYRS MIRROR. was not benefitted by his prophecy concerning Christ (though the same was true), because he himself was not obedient to the doctrine of Christ. With this I gave God alone the praise, saying that we had his word from him. Thereupon they began to seek to move me by many entreaties and solicita- tions; but when they could accomplish nothing thereby, they commenced to threaten me severely; and when they perceived that all this was of no avail, but only labor lost, they tortured me and our brother Herman, which happened on the 17th of July. But thanks be to the good God — who does not forsake his own, but, in time of suffering and affliction, comforts them at the right time — he kept our lips, so that they did not obtain one word (ac- cording to their will) from us, concerning what they asked us. Herman, however, was soon released. The chief reason why we were tortured, was, that we should tell how many teachers there were, what their names were, where they lived, where in the city I had taught, how many I had baptized, where the ministry was imposed upon me, and what teachers were present upon that occasion; and that I should acknowledge the magistrates as Christians, and infant baptism as right. Then I pressed my lips together, committed it to God, and suffered pa- tiently, remembering the words of the Lord, where he says : ' ' Greater love hath no man than this, that a man lay down his life for his friends. Ye are my friends, if ye do whatsoever I command you." John 15: 13, 14. I also remembered that John says that we ought to lay down our lives for the brethren. 1 John 3:16. It seems as though I must suffer much yet; however, the Lord alone holds it in his hand; nor can I pray otherwise than that the will of the Lord be done. O my brethren, knowledge or talk is of no ac- count here, but a living faith which is adorned with the power of love, patience, hope, and with obedi- ence, and that through the power of faith one can say with the three men Shadrach, Meshach and Abednego: O Nebuchadnezzar, we are not careful to answer thee in this matter. If it be so, our God, whom we serve, is able to deliver us from the burn- ing fiery furnace, and he will deliver us out of thine hand, O king. But if not, be it known unto thee, (O antichrist) that we will not serve thy god, nor worship the image, or the two golden calves which thou hast set up. Dan. 3:16 — 18. And that, if they should attempt to instruct one with high- sounding words of human wisdom, yea, with soft words and entreaties (Col. 2:4,8), we could say through the power of faith : "Begone, I want none of your advice; and should then keep his lips sealed. But if one enters into more discussion with them than necessity requires, he will not escape unharmed. Hence I wish that all prisoners were instructed in this matter." Few days pass that we do not talk together; yet, I observed as much brevity as possible in confessing and speaking, though frequently three or four hours were spent in this manner. O warn all pris- oners, whenever you can, that they refuse every- thing; and remember us day and night, by praying to God. Thus we are also minded toward you, and I desire that you greet all believers much with the kiss of love, in our name. O, how all believers lie at my heart, so that I very seldom forget them; yea, I remember them with earnest prayers and requests (as much as is possible to me through the grace of God) before the Lord. I cannot write you much, for writing is more pre- cious than gold with me. Do not write us; as to the reason why, ponder it yourselves. The God of Israel keep you and us. Amen. Matthias Servaes, your brother and prisoner of the Lord for the truth's sake. As regards the chil- dren the bringing up of whom devolves upon the church, I adhere to the opinion you have heard of me. The grace of our Lord Jesus Christ be with us all. Amen. THE SECOND LETTER, WHICH MATTHIAS SERVAES, OF KOTTENEM WROTE IN PRISON TO HIS BROTHER. The saving grace of God be with us all. Amen. I desire that as soon as possible a Dutch Testament be procured for my wife (who then was not im- prisoned), for she cannot read the German print. Further, my dear brother, I inform you that I am alone now, but the Lord is with me. It seems evi- dent to me, that I shall have little opportunity of seeing our brethren that are also imprisoned, and it is quite probable that for the first my condition shall not be the best. Hence I know not how to thank God enough, and though I should like to be with my brethren, yet I prefer it much more as it is; for since it pleases God thus, I also deem it the best and most conducive to my salvation. And though it grieves me not a little, yet I do not count it pain, because the Lord has so ordered it with me. The following Thursday, the same morning that they brought me, at a very early hour, from the Franken tower, to our prison, our brethren were also to be tortured, for the tapers and candlesticks stood near the rack, and everything was ready; but when they brought me there, they began to talk with me, and to question me; and before they had done question- ing me, and I had confessed my faith and office be- fore many of them, and, in turn, had also put many questions to them, to which I was impelled by cer- tain reasons, half the day had slipped by, and after long and much talking, when they could not answer me any further (for which I gave the praise to God alone, and not to me), one of them (he who had chiefly done the questioning and talking) said to me that baptism was our greatest error. Thereupon I replied: "If that is our greatest error, and you therefore apprehend and rack us, why do you not first place the abominable errors and ungodly life of the priests by the side of ours, and then judge one against the other, without respect of persons, as be- fore the eyes and the judgment of God; and, which- ever error then be found the greater, visit summary punishment upon it (if you have any for it)." But he did not deign me a reply. When I perceived this, I said : " We are never- theless also human beings, and you no more; nor MARTYRS MIRROR. 665 can I, from fear of God, esteem you more than men. Hence, consider the matter well, and do not deal so cruelly and tyrannically with us; for the Lord will visit and punish all violence, and he is the Judge over all this. Amos 5:12. Remember also, that in due time you will have to let us stand by the side of you, when the Lord will judge you and us together; for, as the Scripture says, we shall all stand before the judgment seat of Christ; and there every one shall receive in his body, according to that he hath done, whether it be good or bad. Rom. 14:10; 2 Cor. 5:16. Yes, then your judgment will appear again, and be sifted there by the Lord. And I desire of you, my dear sir, that you do not take this as an insolent answer or threat, but accept it as a warning; for as such I say it to you, because I wish you eternal rest, as well as I wish it to my own soul. Therefore lay it well to heart, and take good heed how you deal with us." Here it rested, and thus our brethren were for this time exempted from torture, and I put in their stead. They led me to the rack (where I still lie) and wanted to torture me simply because I would not tell where I had been with Henry last, and how many teachers there were, and where they lived. When they had asked me this many times^ I wanted to know of them the reason, why they were so anxious to know it; whereupon the count replied to me : "If we were to tell you this, you would probably answer that you did not want to betray any one. ' ' Then I said ; ' ' You an- swer yourself;" after which I spoke several times with him yet. As they persisted in demanding to know this, and the sole object was treachery, I de- termined to give the matter into their hands before proceeding to confess; hence I told them to retire into their own hearts and confess the truth, as be- fore God in Heaven, and then to say whether they would or dared advise me this. In this manner I asked them several times, but received no answer; and thus they desisted and turned away from me, and said among themselves: "The matter were well enough, if it would not finally give rise to an insurrection." I commend you all to God. I have not the time, for the present, to write you more. Remember us always before the Lord. Amen. Matthias Servaes, of Kottenem. THE THIRD LETTER OF MATTHIAS SERVAES, WRITTEN TO J. N. Peace and joy in the heart, through the opera- tion of the Holy Ghost, be multiplied unto you, and unto all believers that are in Christ Jesus. Amen. Yea, also unto those who are willing to recognize God as the supreme good, and desire, solely from love, as an obedient child his father, to serve and follow him with a true and firm confi- dence, through faith in Jesus Christ, steadfastly and immovably unto the end. Amen. Dear brethren, we have received the breakfast you sent us, thanks to God for it. I send you in return a little out of my poverty ; receive it also with thanks, and communicate it to our other fellow members, wherever it is profitable for edification and improvement, wherever it is needful, wherever it is edifying for the hearers . Whenever you com- pose, write or speak anything, do all to the praise of the Lord, and compose it for a hymn of thanks- giving, through Christ, to the God of heaven, that he has given his people such a faith, which is not dead, but works by love, so that they have forsaken and hated everything, and out of love (such as a child owes to his father), adhered faithfully to their God even unto death. But leave out the Count and everything else, as much as possible; for he says that he has been villified in the hymn of Thomas the Printer which was certainly not the intention, though it is taken thus. He says that though he meant it well, he was reprehended for it by many. Therefore, my brother, whatever you do in word and in deed, do all to the praise of the Lord, and give thanks to God the Father through him. Furthermore, my dear brother, I inform you, that Henry Altruyscher, who resides in the Egel- stein, and generally retails red wine there, has been here to see me. He entered into conversation with me, and wanted to know whence I had my office or ministry. But I recognized him, and wanted him to tell me his name. He said he did not know that. But I asked further, and said: " Do not peo- ple call you Henry?" He said several times that he did not know. Then I told him to go away and repent, since I did not want to talk with him. The Count was displeased, and incensed at me, and de- termined to persuade me to engage in conversation with Altruyscher; but I said: "No; I will not do it." I wanted to inform you of this very briefly, my dear brother; for I have not time to write much; besides, I am closely watched. And I desire that you walk steadfastly in the fear of God, with all humility, meekness, kindness, and goodness. And do not please yourself; but much rather endeavor to please your neighbor for his good to edification ; and tell this also to the others. Herewith I com- mend you to the grace of God. Remember us in your prayers before the Lord, as also we, through the grace of God, are purposed to do for you and all men, as much as the word of the Lord teaches us. But the God of peace and of all grace, who has called us unto his eternal glory by Christ Jesus, make us perfect in every good work, to do his eter- nal, immovable will, and cause that our works may be pleasing in his sight, through Jesus Christ. Yea, may the same also confirm, strengthen, stablish, and prepare us who are ready here to suffer, through him, reproach for his name's sake, if this is to be. To him be honor and might forever. Amen. Other- wise, we are still well in body and soul. We are in good hopes that we shall help fulfill the number of those that lie under the altar, and shall rest with them, and wait for the glorious reward of all the pious. Greet the brotherhood in Christ Jesus, in my name. The grace of God be with us all. Amen. Matthias Servaes, of Kottenem. 666 MARTYRS MIRROR. THE FOURTH LETTER, WHICH MATTHIAS SERVAES WROTE FROM PRISON TO ALL BRETHREN AND SISTERS IN GENERAL. The grace of God that bringeth salvation, and the peace of Jesus Christ, be multiplied unto all believ- ers that are scattered here and there, according to the foreknowledge of God the Father, sanctified and justified through faith in Jesus Christ his dear Son, and washed in his own blood from all our sins, in order that we should henceforth be holy and with- out blame before him in love, to his praise and honor, now and forever. Amen. O my most affectionately beloved brethren and sisters in the Lord, we ought justly to thank God the Father without ceasing day and night, through Jesus Christ