Part 2-091-TWENTY PERSONS AT LONDON, IN ENGLAND, NAMELY, FOURTEEN WOMEN DRIVEN FROM THE CITY: A Y...

TWENTY PERSONS AT LONDON, IN ENGLAND, NAMELY, FOURTEEN WOMEN DRIVEN FROM THE CITY: A YOUTH SCOURGED BEHIND A CART; ONE DIED IN PRISON; TWO, NAMED HENDRICK TERWOORT AND JAN PIETERSS, BURNT ALIVE AND TWO OTHERS, AFTER ENDURING MUCH MISERY, ESCAPED FROM PRISON; ALL OF WHICH TOOK PLACE UNDER THE REIGN OF QUEEN ELIZABETH, IN THE YEAR 1575
The persecution, killing and murdering of the Christians not yet ceasing in many places, certain friends, on account of the severe tribulation and small opportunity for making a living, went from Flanders to England; among which number were also one Hendrick Terwoort and Jan Pieterss. While living in their simplicity, in London, to earn bread for wife and children, it occurred in the year 1575, on Easter Day, that the assembly met in a suburb, to hear the Word of God. Having thus engaged together in prayer to God, the constable (for they had been spied out) came in, fiercely and insolently, and called them devils, asking them who was their preacher. He wrote down their names, and made the women promise, to remain there together until further orders. Thus these friends remained there till the constable returned. He called off their names, and drove them before him as sheep are led to the slaughter, and conducted them to prison, there being twenty-five persons, of which number two escaped without any violence. They were confined two days in the South Fort in the Mersey, and were then released on bail, but soon after summoned to appear in St. Paul's Church, where the bishop and other eminent teachers and persons were assembled. There four questions were put to them, which were as follows
1. Whether Christ, our Saviour, had not assumed His flesh from the body of Mary?
2. Whether it is lawful for a Christian to swear an oath?
3. Whether Christians ought to have their children baptized?
4. Whether it is lawful for a Christian to administer the (criminal) office of the magistracy?
These questions these friends could not answer in the affirmative, but they denied one and all of them because they had not read them in the Holy Scriptures with which our belief must agree. But they confessed that they had read of a magistracy which God has appointed in every country, for the protection of the good, and the punishment of the evil. When these friends, through the fear of God, could not follow the learned in these their questions, the bishop, and also the others, inveighed against them in a very brutal and furious manner, saying that the law should be applied to these people; if not, they would themselves lay hands on them. And because one of the prisoners spoke a little more than the rest, they said: “This is their captain; you shall no longer scatter your evil seed in our country, “and they shut him up by himself. And the bishop showed them a large letter, saying very sternly: That the court has given orders, that all strangers should have to subscribe the above mentioned four questions, and he who would do this might remain in the country free and without molestation, but all that were found obstinate herein should be put to a terrible death. Let everyone consider this, subscribe and deliver himself from danger.
These cruel and unchristian threats terrified some, so that through the weakness of the flesh five of them apostatized from the truth, and refused to lose their bodies for the name of Christ. Having caught these in their net, they did not rejoicingly lay these found sheep (as they were regarded by them) upon their shoulders, according to Christ's teaching; but, on the contrary, they exposed these five, for a disgrace, in St. Paul's churchyard, with a fagot tied on their shoulders, as a token that they were worthy of burning, with which they stood there till the bishop had concluded his sermon, and gave a letter into their hands, saying: That these people were seduced, but that this was the truth, which was taught there; and that they should give bail, that they would unite with the Dutch (Duytsche) church, and thus become their brethren. The other friends who steadfastly adhered to the truth were brought before the bishop twice afterwards, and it was sought, by severe threats with the decree, to constrain them to subscribe, or they would have to die a terrible death. When the bishop could by no manner of means cause these friends to apostatize, he delivered them over to the mayor, and they were put into severe imprisonment with malefactors, where these fourteen women and a lad were confined for some time with great tribulation and sorrow, by frequently being threatened with a cruel death. But the matter ultimately took a different turn, so that they released these women, and drove them, as innocent lambs (whom it was easy to compel), with halberds and armed men, (as though they had to guard a city) to the ship. But the young lad they tied to a cart, and scourged him out [of the city] with a whip, which caused him to say: “This is for the name of Christ.” When they were on board the ship, to embark for Gravesend, a letter was given to the skipper, which stated, that these people were not worthy to come among Christians. The other five brethren were brought forth again, and with great severity urged to subscribe, or in default of which to be burnt in Smithfield. Thereupon Jan Pieterss replied with a valiant heart, that this was a small matter. The bishop sternly asked: “What does he say?” When he had understood Jan Pieterss correctly, he presumptuously said that such heretics must be shunned; and that he did now expel them from his church, as bad members. Thereupon Hendrick Terwoort said
“How can you expel us from your church, when we have never yet been one with you?” The bishop answered: “That this was all the same, and that in England there was no one that was not a member of God's church.” Thus they put these friends of Christ into Newgate, confining them very securely, and tormented them with manifold temptations, with disputations, and [threats of] a cruel death.
But when these friends, as men in the faith, steadfastly endured all this, they, very unmercifully, cast them into a deep dungeon, infested with filthy and noxious vermin, which was a dreadful and unhealthy place to be confined, so that one of the friends, named Christiaen, died there in a short time. Once an English teacher [minister] came to them, and laying his hands upon them, and falling down upon his knees, cried aloud
“Lord, convert their heart;” and naming the devil, said: “Depart from them, thou wicked one.” But as these men, through the grace of God, and for the love to Him, bore all this, finally a letter was shown them, containing eight articles: That all strangers must subscribe to, and whether it were not right to put to death such vagabond heretics; together with the above-mentioned articles. Thereupon sentence was sent from the court upon Jan Pieterss and Hendrick Terwoort, that they should both be publicly burnt. This sentence was also assented to by the common people, by subscribing, that such heretics should be put to death.
On the Sunday following intelligence was brought to them, that they should be burnt in three days; and they were at the same time also asked, whether they desired any postponement. Hendrick Terwoort answered: “If it has to be according to your intention, make haste in the matter, for we would rather die than live, that we may be delivered from this dreadful vermin.” But it was delayed until Friday, when they were brought forth early in the morning, to be put to death in Smithfield.
On their way to death Jan Pieterss said: “We need not be ashamed of this way, since many prophets went the same before us.” And thus they, as defenseless sheep of Christ, following the footsteps of their Master, went boldly to death for the name of Christ. An English teacher who was present derisively said before all the people: “These people do not believe in God.” Thereupon Jan Pieterss replied: “We believe in one God, our heavenly Father almighty, and in Jesus Christ His Son.” When they stood at the stakes, they were once more tormented [with the demand] to subscribe to the articles referred to, and on condition that they should subscribe to them; they were promised pardon. Thereupon Jan Pieterss spoke thus: “You have labored with all your might to bring us over to you; but now that you cannot accomplish your purpose, we are placed at the stake.” Thereupon one of their preachers excused them, saying: “That this came through the council'alone, and that it was also the will of the queen, that they should be put to death.” Jan Pieterss .replied that they who were the teachers of the queen ought to instruct her differently; and that therefore our blood shall be required at your hands. Thus, on the 22d of July of said year, 1575, both were burnt alive and confessed the word of truth with their death. But the other two prisoners, Gerrit van Byler and Hans van Straten, after much misery and distress, were set free, unharmed in their faith.
It is also deserving of the consideration of every intelligent person, how utterly incompatible with the Christian faith such unchristian and cruel proceedings and sentence as seen here, are, since the Christians are described as sheep and lambs sent out among cruel, ravening wolves. Matthew 10:16; Luke 10:3. Who then can believe with a good conscience, that these English preachers are the true sheep of Christ, seeing they so signally brought forth in this the fruit of wolves, since according to the teaching of Christ, the tree shall be known by its fruit. And these preachers are to be censured so much the more yet, since they regard as a principal article of their faith, that God Almighty before the foundation of the world elected a certain small number of men, which can in no wise be decreased or increased, but who shall infallibly all be saved. And that God Almighty, on the other hand, rejected the great majority of men, who shall likewise infallibly be lost. And that the will or ability which God has given man, can do no more in the way of inducing acceptation of God's gracious conversion, than dead men are able to resurrect from temporal death. If it stands thus with man's conversion, how utterly unfounded is then the course of these English preachers, who by such tyrannical means sought to force the faith and conversion (according to their, idea) upon these poor defenseless prisoners, by threatening them with a terrible death. It appears from this, that they do not believe their principal article themselves.
This occurred under the reign of Queen Elizabeth, in the eighteenth year of said reign. He that will, may read this account also in an old printed hymn, which was then composed concerning the offering up of these friends.
EXTRACT FROM A WRITING BY GERRIT VAN BYLER'S OWN HAND, HANDED TO US BY HIS SON JAN VAN BYLER; WRITTEN IN PRISON, AT LONDON, AND CONFIRMATORY OF THE FOREGOING
First of all he states that they, more than twentyfive of them being assembled in prayer to God, on Easter Day, were surprised, apprehended, and put into the Queen's prison, where they were confined till the third day, that they had to give bail for a large amount of money, etc., someone going security for it; and we, writes G. van Byler, kept our word.
(From here on we shall follow G. van Byler's own words.)
We were then brought before her majesty's bishop, to confess our faith, which we did.
When we came before the bishop, there were assembled there: Mr. George, James King, John Wheelwright, two aldermen, and a French preacher. Again: we came before the lords and their servants; they presented to us four questions, and thereupon said: “Say yes or no.”
1. Ques. Whether Christ had not assumed His flesh and blood from the virgin Mary?
We replied: “That He is the Son of the living God.”
2. Ques. Whether infants must not be baptized?
We replied: “That we could not understand it so, since we had not found it in the Holy Scriptures.”
3. Ques. Whether a Christian may administer the [criminal] office of the magistracy?
We replied: “That our conscience did not allow it, but that we recognized it as the servant of God, as we read.”
4. Ques. Whether a Christian, in case of necessity, may not swear?
We replied: “That our conscience did likewise not allow it, because Christ, in Matthew, had said
`Let your communication be, Yea, yea; Nay, nay.' “
Then we kept silence. The bishop said that our crimes therein were very great, so that we should not inherit the kingdom of God. O Lord, do not avenge it!
The bishop then said to us all, that they should conduct us back into the Mersey, whence we had come out, and keep us confined there.
A young brother, who being questioned first, boldly declared the truth, was severely accused for it, and taken from us to Westminster, where he was confined by himself, which grieved us greatly.
While we were thus imprisoned, Mr. George came, and said that if we would adhere to the church, he would release us, and free us from our bonds, to which end, he said, he had orders from the bishop. But we adhered valiantly to the truth of Jesus Christ; He is our Captain, and no other; yea, in Him is all our trust.
My dear brethren and beloved sisters, let us courageously persevere, till we are taken hence. The Lord shall give us to drink of the new wine. O Lord, strengthen our faith I As we have received the Lord Jesus Christ, so let us go on, valiantly trusting in Him.
When we thought that the conflict was almost over, it was only the beginning of it. We were put in irons, and each separately confined, with fetter on our legs. This lasted a little more than three weeks.
In the meantime we had to appear before the lords again, when we were told that we should be burnt, which was grievous for the flesh; but we called to God in our distress, that He would strengthen us, as He had strengthened Israel.
On the morning of the day before Whitsuntide we were two and two coupled together, and brought before the lords (which was the fourth time), and we remembered the word of the Lord
“When ye are brought before lords and princes, fear not what ye shall speak, for it shall be given you in that hour.” Hence we trusted in the Lord.
When we had been brought there, the lords again presented to us the afore-mentioned four questions, and urged us to sign them. But we said, we would adhere to the word of the Lord.
We were then taken away and each separately confined, and fettered as previously. The women and one young brother were taken to Newgate, whence they were conducted on board a vessel, and carried away; and the brother was tied to a cart and whipped out of the city.
We were then released from our fetters for about five days, which, however, were put on us again, and then we looked for the end.
After this, two Dutch preachers, sent by the bishop, came and gave a letter to the jailer.
Thereupon, on the 2d of June, we were bound again, led forth, and brought before the lords, who again presented to us the afore-mentioned four questions, and after this had been done, they sent us into Newgate prison, where the other friends had been confined.
Then we expected our end in a day or two, for which we greatly longed, for the imprisonment was severe; however, it was not yet the Lord's will.
When we had been confined there about eight days, one of our brethren was delivered from the flesh, and died a godly death, at which all of us were called to be present, to witness it.
In the meantime we were confined among many thieves and criminals, to whom the bishop, as also a preacher, said that they should take care not to be seduced by us.
After many storms Mr. Godfrey and two others came, and we were confined in cages, so that we could not converse with our neighbors.
And as a thunder clap, death was, from day to day, announced to us, by hanging, burning, and otherwise; however, the Lord strengthened us, praise be to His holy name. They also told me before, that when I should be in the heat of the flames, I could not bow or beckon for pardon; hence I should do it before, said they, for the less pain the better; so that I should not have to suffer much in death.
Thus we waited for death from day to day; we thought little of our lives, though it was grievous for the flesh, and consoled ourselves with the thought that once, at all events, we had to die.
My severest conflict was, that I had to leave my dear wife and all my little innocent children. After twelve days two of us were informed, that they should have to die by fire on the third day; whereupon on Tuesday, a stake wag erected in Smithfield; but the execution did not take place.
On Wednesday much people were gathered, to behold the death of our two friends; however, they dispersed again. But this was done for the sake of intimidation, to draw our friends and us from the faith. But on Friday, two of our friends, namely, Hendrick Terwoort and Jan Pieterss, were taken from prison and led forth to be offered up.
Jan Pieterss said as he was going out: “This way went all the pious prophets, as also Christ our Saviour, which has been thus from the beginning of days, from the time of Abel.”
These two were put at a stake in Smithfield, and strove through by force, in the midst of the fire, thus becoming a sacrifice before the Lord, which they offered up to Him alive.
NOTICE.-Here follows in this writing a hymn, with the remark, that Jan Pieterss Wagemaker, who was burned at this time, composed the same before his death, in prison. It treats of the sufferings of all the righteous, until Jesus Christ and His apostles, and many martyrs, and begins thus
Hoort Vriendekens al to samen,
Een lied heb ik gestelt, etc.
And concludes with this stanza
Die dit lied heeft begonnen,
Hy was seer teer en krank:
Had by den strijd gewonnen
Het ware wel sijnen dank.
Den strijd was in saysoene.
Als by dit eerstmael sank;
Te Londen was t to doene
Daer by was in bedwank.

Then follows another hymn, which concludes thus:

Die dit lied heeft begonnen,
heyblijd was by al in den geest,
Uyt liefden was by daer toe gedrongen,
Als by lag in benouwen meest.
Tot God was alleen sijn verlangen,
Die hem kan sterken totters end,
Te Londen daer by lag gevangen,
In Nieuwgeet seer wel bekent.

Again another stanza.
WY zijn, O Heer! nu in den strijd,
Och! wilt ons dock bewaren,
Than ons vyanden, nu ter tijd,
Die ons benouwen aen allen zijd',
O! Heer, ons doch bevrijd!
Op dat wy wel volherden.
O God gy zijt een Heere groot,
Sterkt ons altijd in onsen nood.
After that, the following words were written by Gerrit van Byler
Hope of Believers: Though they condemn me here upon this earth, I nevertheless certainly believe with the prophet David (Psalms 27:13) that I shall see the goodness of the Lord in the land of the living; hence I rejoice in the Lord, and am of good cheer and undismayed, assured that my Redeemer liveth. Spes mea in Deo. [My hope is in God.]
In Newgate, at London, in September, in the year 1575. Written by me.
GERRIT VAN BYLER.
EXTRACT FROM THE APPENDED MATTERS IN THE OLD MARTYRS MIRROR, EDITION OF 1631, PAGE 964, Colossians 2
We received, too late, a certain chronicle of England, by Egmont Howes, a nobleman in London, printed A. D. 1615, by Thomas Dauwson, in which on page 678, the following is related, as having occurred under Queen Elizabeth, A. D. 1575
On Easter Day, being the 3d of April, about nine o'clock in the forenoon, there was discovered a gathering of Dutch Anabaptists, Hollanders, in a house beyond the Aldgate; seventeen of whom were apprehended, and four cast into prison.
On the 21st of May, on Whitsuntide eve, one man and ten women, Dutch Anabaptists, were condemned, in the Consistory of St. Paul's church, to be burnt in a place called Smithfield; however, after much labor and pains with them, only one woman turned, and the rest were banished from the country.
On the 22d of July two Dutch Anabaptists were burned in the place called Smithfield, who died in great terror, weeping and crying. So far the aforementioned author.
We have deemed it well to add this here, since it serves to confirm the foregoing; as also, to testify that they did not suffer for any reviling against her majesty (as circulated by some), but only for their faith. And this is the more authentic, because it was recorded by the hand of their adversaries.
TWO LETTERS WRITTEN BY THESE IMPRISONED FRIENDS, AS WE HAVE FOUND THEM IN A SMALL, OLD, PRINTED BOOK
We poor and despised strangers, who are in persecution for the testimony of Jesus Christ, wish all men, of whatever race or office, from God, that the Lord would grant them a long peace, so that we may live in peace among one another, in all godliness, to the praise and glory of the Lord, and the salvation of the soul.
Since we are by so many persons, both with word and pen, very unjustly accused and slandered, we are for this important reason constrained briefly, in writing, to present the ground of our faith, and thus make it known as follows
We are not addressed, and interrogated concerning our faith, with a meek spirit, as the Holy Scriptures teach; but reproach is heaped upon reproach, and lie upon lie, to increase and augment our afflictions and sorrows; and because they also have no pity for our poor weak women and children. Our country and kindred, and our property, we had to leave (partly, because of the great tyranny), and fled as lambs before wolves, only for the true evangelical truth of Jesus Christ, and not for any sedition or heresy, as the Munsterite errors or abominations were, and as (God forbid!) is reported of us. We fain would that our whole faith and life were written on our forehead, so that everyone might know and see what we believe, and what we seek and desire here upon earth. There should nothing be found but a true faith in full accordance with the Gospel of Jesus Christ, and an unblamable life, seeking to provide bread for our wives and children, even as God has commanded and as the Scriptures teach. 1 Thessalonians 2:9; 2 Thessalonians 3:8; Ephesians 4:28; 1 Thessalonians 4:11. Oh, that our persecutors knew that this is the desire of our hearts, they certainly could not but have great pity and compassion upon us poor, despised strangers, if there be any human pity and compassion in them at all, and they would, according to the words of the Lord, have compassion upon us, as the prophet says: “Bring the poor that are afflicted to thy house.” Isaiah 58:7. Moses says: “If a stranger sojourn with thee in your land, ye shall not vex him; but the stranger that dwelleth with you shall be unto you as one born among you, and thou shalt love him as thyself.” Leviticus 19:33-34.
Mark well that God commands to love the stranger as one's own self. Who is in misery and dwelling in a strange country, that likes to be despised, and driven out of it with his fellow believers, and suffer great loss besides? Hence Christ says: “All things whatsoever ye would that men should do to you, do ye even so to them: for this is the law and the prophets.” Matthew 7:12. Oh, that they would deal so with us, according to natural equity, and the evangelical truth (of which our persecutors so greatly boast), how soon should the persecutors cease, and the lying and slandering mouths be stopped. For Christ and His own persecuted no one, but in His true Gospel taught the contrary, as He says: “Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully 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.” Matthew 5:44-45. This is the doctrine left by Christ and His apostles, as they themselves declare, even as Paul says
“Even unto this present hour we both hunger, and thirst, and are naked, and are buffeted, and have no certain dwelling place; and labor, working with our own hands: being reviled, we bless; being persecuted, we suffer it: being defamed, we entreat: we are made as the filth of the world, and are the offscouring of all things unto this day.” 1 Corinthians 4:11-13. Paul further says: “All that will live godly in Christ Jesus shall suffer persecution.” 2 Timothy 3:12.
From all this it is demonstrable, that those who have the true evangelical doctrine and faith will persecute no one, but will themselves be persecuted. If it be said to us, that we are persecuted for our heretical faith, according to Paul's teaching, and because God has commanded to kill the false prophets (Deuteronomy 13:9), we reply thus: “Paul says, that we are to reject (avoid) a man that is a heretic, after the first and second admonition.” Titus 3:10. He does not say: “Drive them out of the country and city without hearing or admonishing them.” Besides, one must also know who are heretics: namely, those who advance a doctrine that is beside and contrary to the word of the Lord. But no man can convince us of this; that is, that our doctrine and faith are contrary.to the doctrine of Jesus Christ and His holy apostles, as the sequel will show.
In regard to their allegation, that God has commanded, in His law, to kill false prophets, we reply that if we, in this time of the New Testament, were to kill all which God had commanded to kill in the Old Testament, we should have to kill not only the false prophets, but also the adulterers, whoremongers, and those who take the name of the Lord in vain and curse, and other like transgressors. Leviticus 20:10; Deuteronomy 22:21; Leviticus 24:14. And if they would wink at these, and allege against us only the commandment concerning the false prophets, in order to be rid of us, do at least rightly consider the word of the Lord, by what sign false prophets shall be known. For thus does God speak by Moses
“If a prophet or dreamer say to you: Let us go after strange gods, which you know not, that prophet shall die.” Deuteronomy 13. But we do not teach to go after strange gods, neither have we a heretical faith which is contrary to the word of Christ. But we believe in one God, Father Almighty, Creator of heaven and earth, and in Jesus Christ His only begotten Son, our Lord, who was conceived of the Holy Ghost, born of the pure virgin Mary, suffered under Pontius Pilate, was crucified, died, and was buried; on the third day He rose from the dead, ascended up to heaven, and is now sitting at the right hand of God the Almighty Father, whence He must come again, to judge the quick and the dead. We believe in the Holy Ghost. We believe that Christ Jesus is true God and man.
Neither do we seek salvation in our works, as is reported of us; but we believe that we shall be saved only through the merits of our Lord Jesus Christ.
Nor do we boast of being without sin, but confess ourselves every moment as sinners before our God. But from presumptuous sins we must refrain, if we would be saved: as namely, from adultery, fornication, sorcery, sedition, shedding of blood, cursing and swearing, lying and cheating, pride and drunkenness, anger and strife, hatred and envy. These are the sins of which the Scripture says: “They which do such things shall not inherit the kingdom of God.” Galatians 5:21.
That they also say that we will not hear the Word of God, because we do not hear the preachers in church, to that we reply that we do not hear the preachers, to this the Word of our God constrains us, as they are not fit persons to administer such an office. For Paul teaches Timothy and says
“The things that thou hast heard of me by many witnesses, the same commit thou to faithful men, who shall be able to teach others also.” 2 Timothy 2:2. For he that would reprove and teach another must be unblamable himself. But if the preachers were according to the apostolic doctrine, we would gladly hear them from the depths of our hearts, and would also be the first and the last in church.
But if it be said to us, that Jesus Christ says “The scribes and the Pharisees sit in Moses' seat all therefore whatsoever they bid you observe, that observe and do; but do not ye after their works” (Matthew 23:2-3); we answer: “If the preachers are the scribes and Pharisees, then they are the ones who have crucified Jesus Christ, and then also will come upon them all the woes that follow hereafter. But if they are not the scribes, then are also the preceding words, that we are to do according to their words, and not after their works, not spoken of them.” Again, they that sat in Moses' seat, were from the tribe of Levi, like Moses, teaching the people of Israel: “All that the priests and Levites teach you, and as they command you, that shall ye observe, and do according to it.” Deuteronomy 17:10. The prophet says: “The priest's lips should keep knowledge, and they should seek the law at his mouth.” Malachi 2:7. Since Christ did not come to destroy the law or the prophets, but to fulfill them; therefore He taught His apostles thus. But that this should be an argument from the word of Christ (Matthew 23), to hear the preachers, cannot be; since the preachers are not of the tribe of Levi, whom Israel had to hear, but from the Gentiles. Besides, it must be considered, that when Christ Jesus had fulfilled the law in every respect, by His bitter death and the shedding of His sacred blood, He ordained another priesthood that should teach His holy law, namely, His Gospel, when He said to His disciples: “As my Father hath sent me, even so send I you.” John 20:21.
These holy messengers of Christ directed us to hear, not blamable teachers, but such as are unblamable; who are not given to wine, not self-willed, not soon angry, no brawler, not covetous, not given to filthy lucre; but given to hospitality, kind, sober, just, holy, temperate; holding fast the faithful word. And let the deacons also first be proved; then let them use the office of a deacon, being found blameless. 2 Peter 3:2; 1 John 4:1; 1 Timothy 3; Titus 1; Romans 2:21; Romans 16:17.
Hence we dare not regard the preachers as the persons that are to wait on the office of the ministry; nor dare we hear them, because they, according to Paul's teaching, are blamable and unfit thereto: When it is therefore said of us, that we will not hear the Word of God, great injustice is done us; for to hear the Word of God is the greatest joy that can come to us upon earth, for it is the comfort of our hearts.
That they would also accuse us of being disobedient to the magistracy, because we do not have our children baptized, to this we reply that we desire to obey the magistracy in all things not contrary to the Word of God. That we do not have our children baptized by the priest, this we omit not from stubbornness or presumption, but through the fear of God, because Christ commanded to baptize believers, and the messengers of Christ did not baptize infants, who were unable to speak, but reasonable persons, upon confession of their sins, and of their faith, as may be read, Matthew 3:16; Mark 1:9; Luke 3:21; John 3:22; Acts 2:28; Acts 9:37; Acts 8:18; Acts 10:48; Acts 16:33; Acts 18:8; Acts 19:5; Acts 22:16. Thus did Christ and the apostles teach concerning baptism as we may read, Matthew 28:19; Mark 16:16; John 3:23; Romans 6:3; Galatians 3:27; Ephesians 4:5; Colossians 2:12; Titus 3:5; 1 Peter 3:21; Hebrews 6:2. These are the Scriptures that testify of the baptism of believers. But of baptizing infants devoid of reason or speech, upon the faith of the fathers, and exorcising the devil from them, of this the Scriptures do not say one word. Hence we dare not consent to such a baptism, because God has commanded, that one shall neither add to nor take away from His words. Nor dare we do what seems right to any one, but only that which He commands. It is further written: “Add thou not unto his words, lest he reprove thee, and thou be found a liar.” Proverbs 30:6.
The Scriptures declare in many places, that they will be most grievously punished by God who forsake His Word and follow their own opinion, even as Saul the first King of Israel; Uzzah, who touched the ark of the Lord; the two sons of Aaron, Nadab and Abihu, who did that which was not commanded them, wherefore they were also punished. 1 Samuel 15:24; 2 Samuel 6:6; Leviticus 10:2. These are to us remarkable examples, that we dare use no religious rites or ceremonies without a command from God. For Christ says: “Every plant which my heavenly Father hath not planted, shall be rooted up.” Matthew 15:13. And Martin Luther, commenting on the third chapter of Daniel, writes: “Divine worship without the word is always idolatry.”
That they say that the children believe themselves and that God is almighty, so that He can easily give the children faith, since faith is the gift of God, to this we reply that God is almighty, and can easily give the children faith, and not only faith, but also speech, and works, whereby faith is also confessed (for faith is not without confession or good works), but now does God give the children neither speech nor works, to say nothing of faith.[ Thus writes Martin Luther in his preface to the Epistle to the Romans.] Paul says: “How shall they believe in him of whom they have not heard?” Romans 10:14. It is certainly evident to everyone, that infants can neither hear nor understand, as also the Scripture openly declares. And even though the Scriptures did not teach us this, yet experience teaches us, that they must be guarded and kept from all sharp and dangerous instruments, from water and fire, whereby they prove that there is neither faith nor understanding in them. And as they are not willing to permit that infants should receive the sacrament, they thereby prove themselves, that they do not regard their speechless children as believers.
That they also claim that their children are filled with the Holy Ghost in- their mother's womb, as was John the Baptist; if this be true, how comes it then that they exorcise the unclean spirits from their children, when they baptize them; if they have previously had the Holy Spirit?
That they also adduce the words of Christ: “Suffer the children to come unto me, for of such is the kingdom of God, “as a proof for baptizing the children, we answer that the kingdom of God is theirs we heartily admit; but that they are therefore to be baptized, we do not admit, for the reason that Christ did not baptize the children that were brought to Him, nor did He command that they should be baptized; but they are saved through grace, without any ceremonies, through the blood of Christ, even as the children which died without circumcision in Israel.
That they also assert that we must be born again of the water and the Spirit, or we cannot enter into the kingdom of God, and would conclude that children must be baptized, because water precedes the spirit; or they will not be saved; to this we reply, in the first place, that Christ here does not speak of children, but to an adult person, that came to Him by night, to whom Jesus said: “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. That which is born of the flesh is flesh, and that which is born of the Spirit is spirit.”, John 3:5-6. In the second place, Christ speaks of a regeneration before the water (v. 3), which regeneration cannot be effected, except through faith in Jesus Christ, as the Scriptures teach. This also Martin Luther writes, [In the preface to the Epistle to the Romans.] that faith is a divine work in us, which changes and renews us by the power of God, mortifies the old Adam, makes of us entirely different beings in heart, mind and every power, and brings the Holy Ghost with it.
These words do in no respect concern innocent children, for they do not have the old birth, from the original sin which condemns them, as some would prove, because David says: “I was begotten of sinful seed; and in sin did, my mother conceive me.” This psalm David .made, when he had committed adultery with Bathsheba, and was reproved by the prophet Nathan. Then he lamented on account of the inborn sin from Adam, but it was not accounted unto his condemnation, because of the promised seed which had been promised to Adam and Eve, namely, Christ Jesus, who reconciled Adam's transgression and took the original sin upon Himself, as Paul says: “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.” Romans 5:18. Thus also Martin Luther declares, writing on the fifteenth chapter of John
“That original sin was taken away through Christ, and that since Christ's advent it does no more condemn any one. Since, then, original sin was taken away through Christ, and no longer condemns any one, there is also no sin can condemn infants if they die without baptism; for the children shall not die for the iniquity of the father, saith the Lord.” Deuteronomy 24:16; 2 Kings 14:6; 2 Chronicles 25:4; Ezekiel 18:20 : Hence it. is a great sin before God, to demand that the children be baptized for the sake of original sin, or that they shall not be saved. Those who demand this, esteem Adam's sin greater than the merits of Christ: they also seek salvation more in the water than in the blood of Christ, which is openly contradicting the Scriptures, since it is so clearly declared “that the blood of our Lord Jesus Christ cleanseth us from all sin.” 1 John 1:7; Colossians 1:14; 1 Peter 1:19; Revelation 1:5; Hebrews 9:12.
That they also want to argue, that circumcision is a proof for the validity of infant baptism; this cannot be. Reason, if children were to be baptized as they were circumcised, only the male children would have to be baptized, and not the female, for the female children were not circumcised, but only the male children. Paul does not apply circumcision to baptism, but to the circumcision of the heart, which is a circumcision of the spirit. Romans 2:29; Colossians 2:11; Php_3:3. God commanded Abraham to use circumcision on the eighth day; this commandment Israel kept until Christ came, and they did not change it, whether in little or in much, but adhered to the eighth day, and did not want to follow their reason and say: that when children die before the eighth day without circumcision they are damned; but they would obey God and His commandments and would not follow their own wisdom. In this manner we in the New Testament are also to use baptism: Namely, at the time Christ commanded it; that is, on believers and we are not to follow our own opinion in the matter of baptism, that we should use it before the proper time on speechless and unreasonable children; because God has not commanded it, and it has not been His will. Had it been the will of God, that infants should be baptized, as they were circumcised when they were eight days old, God would doubtless have commanded it with an express command, that children should be baptized, even as well as He commanded to circumcise the children. Christ would also have received baptism in His infancy, as well as that He was circumcised when He was eight days old. But now this was not the will of God; hence He did also teach otherwise, and received it Himself in a different manner. For Christ came to John, and desired that he should baptize Him, as he also did. By this He teaches us, and has shown us by examples, that they who are to be baptized must have a desire for baptism.
That the preachers assert that Origenes received infant baptism from the apostles, this cannot be; for Origenes lived a hundred years after the time of the apostles, as history testifies. But it is very surprising, that the learned are trying to prove any thing by Origenes, since Martin Luther so strenuously rejects him. They write and say what some Romish bishops or popes instituted, and proved the same from the historian Platina. They write thus: “That Pope Innocent commanded to baptize children as soon as they were born.” The same is contained in a book printed at Magdeburg, entitled a “Prayer Book, new from the Holy Scriptures.” Again, Sebastian Franck's Chsonika, and Adriaen van Bergen write that Ignius the tenth pope instituted the sponsors in baptism. This is the reason why we cannot see the propriety of infant baptism: because it is instituted and commanded by men, and the holy Scripture does not know such a baptism, but knows only the baptism that is taught upon faith, as said before.
We are also branded as profaners of the sacrament and forgetters of God. To this we reply
“We neither profane nor forget the sacrament of our Lord Jesus Christ, but hold it in great gratitude, and remember, whenever we observe it, the great love which Christ showed us on the cross, when He suffered His body to be broken, and shed His sacred blood for our sakes; and thus we show forth the death of the Lord, as Paul says: “As often as ye eat this bread, and drink this cup, ye do shew the Lord's death till he come.” 1 Corinthians 11:26. This is our faith concerning the sacrament. That we do not receive it from the preachers, and observe it with their church, is for three reasons.
The first reason is that the minister or dispenser must be blameless according to the teaching of Paul; he must rule well his own house, and have his children in subjection, and his wife must be faithful in all things. 1 Timothy 3:2; Titus 1:6. In the second place, the church that is to eat of the bread must be a blameless church (Ephesians 5:27), as Paul says: “For even Christ our passover is sacrificed for us: 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.” Paul further says: “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 idolater, or a railer, or a drunkard, or an extortioner; with such a one no not to eat.” 1 Corinthians 5:7-11. Since we openly find such works in their church, the Word of God forbids us to observe the Lord's sacrament with them.
The third reason is that they do not observe their sacrament according to the practice of Christ and His apostles, for they took bread, and break it, and gave it to the people. Matthew 26:26; 1 Corinthians 10:16; 1 Corinthians 11:23; Acts 2:42; Acts 20:11. But the priest break no bread, but give unbroken wafers. The wafers were instituted by Pope Alexander. Christ commanded it to be done in remembrance of Him (1 Corinthians 11:24); the priests say that it is to be done, partly, for the forgiveness of sins. These are the reasons why we dare not observe it with them, through the fear of God, for we dare do nothing but what the Word of God teaches us. And we observe it with a blameless dispenser, in a blameless church who fear God, with bread and wine, according to the practice of the Lord and His apostles, in the houses, as Christ and the apostles did.
This is our faith and confession concerning holy baptism: that it may be given to none other but adults that believe, and know themselves what they are receiving, even as they who eat of the bread of the Lord must have understanding and faith, and must examine themselves. Because we thus rightly observe these two sacraments according to the command of Christ, hence it partly comes, that the preachers are so exceedingly hostile to us. It grieves them, that they should lose their profit. They know not what evil things they can falsely tell the authorities and the common people, in order that they should not tolerate us in any city or country. They pretend that there are so many thousands of us in the country, who want to take possession of countries and cities; whereas no such thoughts have entered into our hearts, for it is impossible to take possession of countries and cities without violence and bloodshed. And if we had such a liberty as would permit us to commit murder, and to deprive an other of his property, we would also have liberty to let our children be baptized by the priests; then we would not need to allow ourselves to be driven from our possessions and paternal inheritances, from our ease into great misery, as a reproach to all. If we had such a heart as is reported of us, we would suffer all this in vain, for they who do such things shall not inherit the kingdom of God, as Paul says: Galatians 5:21. “A lie, “says
Sirach, “is a foul blot in a man, yet, it is continually in the mouth of the untaught. A thief is better than a man that is accustomed to lie.” Sir_20:24-25. For they had also invented this lie against Paul, that he had made an uproar, and had brought from the wilderness four thousand secret murderers. Acts 21:38. But with regard to us they have still magnified the lie, and speak of many thousands as being of our faith. We have not so easy a faith, that they flock to us in crowds; only here and there may be a household, which are very solitary and few as a sparrow alone upon the housetop, like the pelican of the wilderness, and owl of the desert, a lily among thorns, and the apple tree among the trees of the wood, which brings forth good fruit (Psalms 102:7; Psalms 102:6; Son_2:2-3; Psalms 1:3), as a penitent life, to deny one's self, and to hate his own life, otherwise he cannot be Christ's disciple. Luke 14:26. They that are Christ's, crucify the flesh with the affection and lusts. Galatians 5:24. He that says he abides in Christ ought himself also to walk, even as Christ walked. 1 John 2:6. Christ says that there are few that walk in His way, in the way which leads unto life, and that find it. It is hid from the scribes and wise of this world. Base things, and things which are most despised, hath God chosen, and things which are not, to them it is given to know the mysteries of the kingdom of God. Thus Christ and His apostles declare that there are few who have the true faith, and know the way. As also the prophet laments: “The faithful fail from among the children of men.” Psalms 12:1. For iniquity abounds, so that, if it were possible, the very elect should fall into error, as Christ Himself says: “When the Son of man cometh, shall he find faith on the earth?” Luke 18:8. Hence there will be few believers at Christ's coming, and have also been few from the beginning of the world. As namely, in the time of Noah, only eight believing souls. In Lot's time, there were only three believers. In the time of Israel, there were eight hundred false prophets against one. Also, four hundred false prophets, to one [true] prophet. 1 Kings 18.
Thus the perverse have always outnumbered the righteous. This is our open confession before God and all men: that the faith and heart of every one of us is of such a nature, that we do not desire in any wise to injure our enemies that persecute us, or to wish them evil; but we desire from the depths of our hearts, to pray for them, and if they should need us, we would most heartily serve them according to our ability, for they know not but that they are right, and are therein doing God great service. John 16:2. Even as they will hereafter have to confess, as it is written in the fifth chapter of Wisdom; but it shall then be too late for them. For this reason the promise of eternal salvation is ours; as Christ Himself said: “Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake. Rejoice, and be exceeding glad: for great is your reward in heaven.” Matthew 5:11-12. This promise have they that are persecuted here. But to those that persecute here, woe is prophesied, as Christ says: “Woe unto you, scribes, who kill the prophets; fill up the measure of your fathers.” The apostle says: “Go to now, ye rich men, weep and howl, for your miseries that shall come upon you. Your riches are corrupted, and your garments are moth eaten. 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. Ye have heaped treasure together for the last days. Ye have condemned and killed the just; and he doth not resist you.” James 5:1-3; James 5:6. If it be replied, that they do not want to shed our blood, but only order us out of their cities and countries, we answer that though there is nowhere a place for us, still we must certainly live somewhere; hence we must for this reason go to bloody countries, whence we fled, partly because of the great tyranny, where the blood of the saints is poured out like water. But when that great day of the Lord will come, when men shall say: “Ye mountains and hills, fall on us, and hide us from the face of him that sitteth on the throne, and from the wrath of the Lamb;” then it shall be found how guilty they have been of our blood. For they shall have judgment without mercy, that have shewed no mercy. For with what measure a man has meted, it shall be measured to him again.
Hence we request and pray, for the sake of Jesus Christ, that what we have written be received in good part, since it has been done out of pure love, for a warning against the punishment of the Lord, lest you sin against us; since we are the true strangers and people of God, who are persecuted for the true doctrine of Jesus Christ and His holy apostles. May the eternal and merciful God look with gracious eyes upon all His afflicted children, who are hated by so many, and not give to the beasts the souls of thy turtle doves, for His great and holy name's sake. Psalms 74:19.
O Lord, shorten the days, and look upon the reproach of Thy people, which they must suffer every day for the sake of the holy testimony of the Gospel, through Thy dear Son, our Lord Jesus Christ. Amen.
(End of the first letter)
As then he that was born after the flesh persecuted him that was born after the Spirit, even so it is now. Galatians 3:29.
Let us hold fast the profession of our faith without wavering; for he is faithful that promised. Hebrews 10:23.
ANOTHER LETTER OF THE PRISONERS: IN WHICH WE VINDICATE OURSELVES OF THAT WHICH IS REPORTED OF US, AND BRIEFLY NOTICE THE PRINCIPAL POINTS OF OUR FAITH, AS IS STATED MORE FULLY BELOW
We poor prisoners, named Hendrick Terwoort and Jan Pieterss, lying in bonds in the Mersey, for the testimony of Jesus Christ, and from there sentenced to death, to be burnt to ashes at the stake, whereunto we have willingly prepared ourselves here, this 10th of April, A. D. 1575, in London.
Further, we poor prisoners kindly ask, that you will accept in good part our simple writing to your honor; for the reason that we do this, is because we are very sorry that your honor is not well satisfied with the simple answer made by us; which has caused us briefly to write your honor, in order that you may better understand and know what views we have in regard to it. Hence we have also briefly written our confession concerning it.
This is the confession of our faith of God our heavenly Father.
1. We believe in one only God the Father Almighty, Creator of heaven and of the earth, as is written, Genesis 1:1; in whom Abraham, Isaac, Jacob, Moses, and all the prophets believed. Hebrews 11.
2. We further believe in Jesus Christ the only Son of the Father, who was in the beginning with God. Micah 5:2; John 1:1; 1 John 1:1. And when the fullness of the time was come, which God had promised, this Word became flesh, and was born of the house of David, Romans 1:3, of the pure virgin Mary, espoused to a man whose name was Joseph, of the house of David, who is blessed above all other women. We believe that this true Son of God, by many signs and miracles which He did, proclaimed to us the word of His Father. And after that He was delivered up to the Jews, He was crucified under Pontius Pilate, died and was buried. Matthew 27:1; Mark 15:1; Luke 23:1; John 18.
3. We also believe that this same Jesus Christ is true God and man, and suffered for our sins. Isaiah 53:5. And when we were His enemies, He suffered a bitter death for us, that those who believe in Him should not perish, but have everlasting life. John 3:16.
4. We also believe that this our Saviour was raised up from the dead, Matthew 28:6; Mark 16:6; Luke 24:6; John 20:9, even as He had foretold. Matthew 17:9; Mark 9:9; Luke 9:22. And is sitting at the right hand of His Father. Mark 16:19; Acts 7:55.
5. We furthermore believe in the Holy Ghost, even as is written, 1 John 5:7, saying that there are three that bear record in heaven: The Father, the Word, and the Holy Ghost; and these three are one.
6. We also believe in the communion of the saints, whose prayers avail much for us, 1 John 1:3; [In the margin] James 5:16. We also believe in a holy church, in which are those who believe in Jesus Christ, who by one Spirit are baptized into one body, even as Paul says, 1 Corinthians 12:13. And Jesus Christ is the Head thereof, namely of the holy church, even as it is written, Ephesians 5:23; Colossians 1:18.
We believe and confess, that this holy church has power to close and to open, to bind and to loose, and whatever is bound upon earth is also bound in heaven, and whatever is loosed upon earth is also loosed in heaven. Matthew 16:18-19. We also believe that God has ordained in this holy church, apostles, prophets and teachers, 1 Corinthians 12:28, bishops and deacons. 1 Timothy 3.
7. We believe in and confess also a baptism in the name of the Father, and of the Son, and of the Holy Ghost, even as the Lord Jesus Christ commanded us and ordained (Matthew 28:19), and as the apostles practiced (Acts 2:38), and as they wrote with regard to it (Romans 6:3; 1 Corinthians 12:13; Galatians 3:27; Ephesians 4:5; 1 Peter 3:21). And we believe that all those that have received this baptism are members of the body of Jesus Christ, in the holy church. 1 Corinthians 12 : i 3.
8. As further regards the holy Supper of Jesus Christ, we believe and confess even as Christ said with reference to it, as is written, Matthew 26:26 : As they were eating the supper, Jesus took bread, and gave thanks, and brake it, and gave it to His disciples, and said: “Take, eat; this is my body.” And He also 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.” Matthew 26:26; Mark 14:24; Luke 22:17; Luke 22:19. We believe as Paul declares, saying: “The cup of blessing which we bless, is it not the communion of Ahe blood of Christ? The bread which we break, is it not the communion of the body of Christ?” 1 Corinthians 10:16. “Whoso eateth my flesh, and drinketh my blood, hath eternal life; and I will raise him up, at the last day.” John 6:54.
9. We also confess and believe in a marriage state, as being an ordinance of God, as we read, Genesis 2:24. A man and a woman joined together in the name of the Lord, in the holy church. 1 Corinthians 7:2. For this cause shall a man leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh. Ephesians 5:31. Wherefore they are no more twain, but one flesh. What therefore God hath joined together, let not man put asunder. Matthew 19:6. For marriage is honorable in all, and the bed undefiled: but whoremongers and adulterers God will judge. Hebrews 13:4.
10. We further believe and confess that magistrates are appointed and ordained of God. Wisd. 6:3; Sir_17:17; Romans 13:1, for the punishment of the evil, and the protection of the good; to which magistrates we desire from the heart to be obedient, even as is written (1 Peter 2:13): “Submit yourselves to every ordinance of man for the Lord's sake.” “For they bear not the sword in vain.” Romans 13:4. And Paul further teaches us, that, first of all, we are to make supplications, prayers, intercessions, and giving of thanks, for kings, and for all that are in authority; that we may lead a quiet and peaceable life in all godliness and honesty; for this is good and acceptable in the sight of God our Saviour, who will have all men to be saved. 1 Timothy 2:1. He further teaches us, that one should be subject to principalities and powers, obey magistrates, and be ready to every good work. Titus 3:1. Hence we would kindly beg your majesty, that you would rightly understand our meaning that is, that we do not despise the august, noble, and gracious queen, and her wise council, but esteem her majesty worthy of all honor, and we also desire to be subject to her in all that we can; for we confess with Paul as stated above; for she is the minister of God; and that whosoever resists this power resists the ordinance of God; for rulers are not a terror to them that do good, but to those that do evil. Hence we confess that we owe, and are ready to give, to the secular power, custom, tribute, honor and fear, even as Christ Himself taught us, saying: “Render unto Caesar the things which are Caesar's; and unto God, the things that are God's.” Matthew 22:21. Hence, since she is a minister of God, we would kindly entreat her majesty, that she would be pleased to show mercy to us poor prisoners, even as the heavenly Father is also merciful to us.
We hereby do not consent at all to those who would resist the higher powers, but confess with all our heart, that one must be obedient and subject to them, as we have stated above.
11, Furthermore, to the question put to us, whether we would not be willing to swear any oath, we reply that we do not find ourselves free in our conscience, that we may do this, because, as is written, Christ says (Matthew 5:33): “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: neither by Jerusalem; for it is the city of the great King. Neither shalt thou swear by thy head, because 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.” Further, also James teaches us (James 5:12), saying: “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.” For these reasons we dare in no wise swear.
12. We further believe in the resurrection of the dead, as is written Isaiah 26:19; Job 19:25; Daniel 12:2; John 5; 1 Corinthians 15:12; 1 Thessalonians 4:16. That men shall rise from the dead in their own body, Job 19:26; Isaiah 26:19; 1 Corinthians 15, when the Lord shall come in the clouds, with His angels, when He shall judge every man according to his deeds, Matthew 25:31; Romans 2:6.
13. We furthermore believe all that is contained in the Holy Scriptures, both in the Old and New Testament. And we poor prisoners make humble entreaty, if we have in any wise done amiss to her majesty, or her subjects, praying them, to forgive us for it, and be merciful unto us, even as the heavenly Father is merciful; for we are a poor, simple people, of humble knowledge and understanding, and we are sorry that we cannot write more courteously. Hence we beg your highness, that your majesty would accept our simple writing in good part.
Herewith we will commend your royal majesty to the Lord for this time; the Lord be with you and us all. Amen.
Written in our imprisonment, in London, on the 21st of July, in the year of our Lord 1575, by
HENDRICK TERWOORT,
JAN PIETERSS.
A clear account of the foregoing “tatters is contained in the following letter, written by one Jaques de Somere (a member of the Calvinistic church, resident at that tune in London), and sent to his mother, Tanneken van der parent, residing at Ghent, in Flanders; in which city he subsequently became a pensionary, while the Reformed ruled at Ghent, before the city was delivered up to the [Duke of] Parma, in the year 1584.
A LETTER FROM JAQUES DE SOMERE, SENT TO HIS MOTHER, AT GHENT
Venerable and beloved mother, after most humbly commending myself to you, please let me inform you, that we are well, God be praised, even as we, not without great joy, learned from father's letter, that this is also the case with you. I dare say that I never read a letter from my father without anxiety and fear, until the end of the same assures me of your health, since I, aware of the weakness and infirmity of your nature, and in constant dread, lest you might have fallen into some severe sickness, which would cause me greater grief, than if I myself were in the greatest distress and pain.
But God be praised for His goodness, that He does not visit you more grievously, nor lay upon you a greater burden, than you, by His help and the consolation of His Word, and the hope of the life to come, are able to bear; and permits me to enjoy the greatest joy which a good child might wish in this world, namely, to see my father and mother attain to a good old age, and bear me such solicitude, love and favor as I could possibly expect from the most solicitous and benevolent parents, for which I owe you eternal gratitude.
Further, my beloved mother, as regards the particulars of the execution of the Anabaptists, though
I doubt not but you have already heard much concerning it from the accounts of others, and I do not like to write of this matter, of which I can never think without great sadness; yet, since you desire it of me, and I perhaps know more about it than the common people, as I was often with them, and took a memorandum of everything, I would not forbear to write you such information as I have with regard to it; and I will also send you some copies of their confession, upon which they died (though some of them are still imprisoned), together with a supplication, which they presented to her majesty, but which was not accepted.
The matter was as follows: On Easter Day, the 3rd of April, A. D. 1575, there were gathered in a house beyond Aldgate (on the way leading to Mirror Court), thirty Anabaptists, men as well as women, for the purpose of exhortation and prayer. But being discovered of the neighbors, nearly all of them were led from there to prison, with so few beadles, that part of them could easily have escaped, had they felt free in their conscience to run. After they had fallen into the hands of the magistrates, they were brought to the house of the bishop of London, in order to be examined by him (through the mouth, however, of the Dutch and French preachers, since the bishop did not understand their language) concerning their faith, which they delivered in writing, and which was of such a character, that it contained nothing but what I myself would have dared subscribe to, excepting only the article touching the oath, in which they openly confessed that they believed that one might not swear in any wise.
Not satisfied with this confession, the bishop laid before them four articles, which they were to sign, or, if they remained obstinate, be burnt alive; declaring that he had received this commission from the court.
The articles were: 1. That they should desist from, renounce and forsake all errors, sects and heresies of the accursed sect of the Anabaptists, and confess that they had been seduced thereto by the devil; and further believe and confess with heart and mouth, that Christ had assumed His flesh and blood from the substance of the flesh and blood of Mary. 2. That infants ought to be baptized. 3. That a Christian might administer the office of magistracy. 4. That a Christian might swear an oath.
Thereupon they replied that they could not believe this in their consciences, and that they would hold to their first confession. Hence they were from these conducted back to prison; but on the way ten or twelve of them (seeing in what danger they were, and that they had a good opportunity to escape, since only one or two beadles went with them), escaped, all of whom, however, in a day or two, of their own accord, returned to the prison. partly to release their bail who were bound in the sum of a hundred pounds; and partly, because the bishop, as a man of honor, promised them with an oath, that he should release all of them together in four or five days, if they returned; if not, he should keep the others in confinement till Christmas.
Shortly after; five of the men (through the much disputing of our Netherlanders, who belonged to the [Calvinistic] church), before they were condemned as heretics became converted. And yet they were made to stand, in St. Paul's churchyard, in a full assembly of many thousand Englishmen, in front of the pulpit (mark), each with a fagot on his shoulder, as a token that they had merited the fire; and much other loss and ignominy was inflicted upon them, though the bishop had promised them, that he should forthwith acquit them of everything, and release them without any trouble, if they would only sign the four articles; but the contrary was evident.
This occurred on the twenty-fifth day of May, A. D. 1575.
A few days afterwards, when the bishop saw that the rest would not depart their faith, he condemned them all to death, in the ecclesiastical court in St. Paul's church (where the papistic bishop in Queen Mary's time was wont to sentence the Christians), and delivered them over to the secular judge, by whom the women, tied hand to hand, were conducted to Newgate (which is the prison of those confined for capital crimes); together with one of the men, whom they considered to be the youngest and most innocent. But the rest of the men were taken back to their old place of confinement of the bishop's prison, so that it was thought that the women were to be executed first, even as they also daily came and threatened them, holding up death before their eyes, if they should not renounce; so that for five or six days they suffered great distress and temptation, expecting from day to day to be burnt, and this was done even on the very day when their sentence of banishment had arrived from the court; for at ten o'clock in the evening the bailiff and his beadles came into prison, to make an inventory of all their property, and to apprise them, that they should prepare themselves to die the next day, which he did, in order to see whether none of them would renounce through fear. But when he saw that they all remained steadfast, he announced to them, that the queen would show them mercy, and only banish them from the country, and cause the youth to be scourged behind a cart.
Thus, within five or six days afterwards, fourteen women or thereabouts, were conducted, by the officers of justice, from the prison which stands near St. Martin's Church, to St. Catharine's on shipboard, and the youth was scourged behind a cart which went immediately in front; and thus all were banished from the country, on pain of death, and they are now residing in Holland and Zealand
A few days afterwards, the five men who were still confined in the bishop's prison were likewise sentenced by the bishop, and brought to Newgate, where one of them, through the poverty and hard
ship of the severe confinement, died in prison. The others, fearing that the extreme penalty should be inflicted upon them, since they had so rigorously dealt even with the women; and hearing that the queen and the entire council were so incensed against them, that hardly any one dared intercede for them, because of an evil report that they denied God and Christ, and rejected all government and authority of magistrates and higher powers as ungodly and unchristian; ventured to present a supplication, together with their confession concerning the four articles that had been laid before them (copies of which I send here), to her majesty, who was so incensed against them that she would not even receive it, but severely reprimanded the maids of honor who presented it tp her, as they themselves reported to those that had delivered it to them.
When they saw this they changed said articles and supplication to some extent and delivered it to My Lord of Bodley, who, having conferred with the bishop about the matter, returned them the following day with the answer that he was sorry for their sakes, but that there was no hope at all of mercy, except they were willing to sign the articles, and renounce their heresy. In the meantime, the bishop, in behalf of her majesty, issued several articles, one of which was that a Christian magistrate might punish obstinate heretics with the sword; commanding all strangers to subscribe to the same, or if not, to give sufficient bail that whenever it shall please the bishop they will appear before him and the queen's commissioners, to be more fully examined and punished according to the finding. Hence, nearly all the strangers, more through fear than otherwise, signed the same, except some who would rather be in danger, than, against their conscience, sanction, by their handwriting, the killing of the poor people; how it will end with them, is not yet known.
Shortly after, an order from the court came to the sheriff or bailiff of London, that he should execute the oldest two, according to their sentence. One of them named Jan Pieterss, was a poor man, more than fifty years of age, with nine children. His first wife had previously likewise been burnt for her religion, here in Ghent in Flanders. And he was now married to a woman whose husband had also previously been burnt at Ghent for his religion. Hence both, on account of persecution, had fled to England, thinking that they should be able to live there without peril in the liberty of their conscience. All this he stated to the bishop, and asked for mercy to leave the country with his wife and children; but it was not granted him.
The other, named Hendrick Terwoort, was a handsome, wealthy man of thirty-five or six years, a goldsmith by trade, and had only been married eight or ten weeks previous to his apprehension.
These two, as no disputing of the Dutch and French preachers could move them to subscribe the articles, but were much rather confirmed in their views through the cruelty and unchristian proceeding of those who boast themselves of the Gospel and the true faith, notwithstanding that many Englishmen as well as Dutchmen solicited pardon for them, were, nevertheless, the 22d of July, at six o'clock in the morning; in Smithfield (where they formerly used to burn persons belonging to our religion) most miserably burnt alive at a stake, till consumed to ashes, without any strangling or gun powder, according to the custom of the country, on the Friday after that on the preceding Tuesday the stake had been erected. I doubt not but that the queen consented to it with reluctance, but was persuaded thereto by some papists or other perverse persons and enemies of the truth, of whom there are many here; who made her believe that the Anabaptists (which religion is unknown to this nation), not only deny God and Christ; and thus overthrow the salvation of souls, but that they also reject all secular politics, laws and authorities, and instigate the people to sedition and rebellion, teaching that the office of the magistracy is ungodly and unchristian, whereby mostly, I doubt not, she became incensed against them, so that she would not even receive their supplication.
May the Lord forgive those who were the cause and authors of this, and so greatly slandered these poor people before her majesty, as you may judge from this their confession, which they subscribed in my presence, with their own hands: which though it does not satisfy me in every respect, and I greatly fear that they labor under a misapprehension as regards the point of Christ's first conception and the origin of His flesh; yet, since they with expressed words confess in a Christian manner, and have often orally confessed in my presence, that Christ is true God and true man, like unto us in flesh and blood and all other things, except sin alone; I am so far from deeming them worthy of any capital punishment, that I would not hesitate to recognize them as brethren and do not doubt their salvation, provided they have feared the Lord, and walked before Him in a good conscience; for our God is a merciful and gracious God, who does not condemn men for this or that misapprehension and error, but much rather graciously forgives their weakness and infirmity, for His Son Christ Jesus' sake, if it does not arise from stubbornness, but from pure ignorance, even as Paul says of himself, that he obtained mercy with God, because he had sinned ignorantly (1 Timothy 1:13); and the error does not concern the fundamental doctrines of the faith, but the accessories of it, as is the case with these Anabaptists.
As regards the two young men that are still left, they continue as firm and steadfast as ever, and daily expect to have the same punishment inflicted upon them.
Lucas and I sought, if it were possible, to help them out of prison (four days after the others had been executed), and had with much talking brought the matter so far that they subscribed the confession (a copy of which I herewith send you), hoping that the bishop should be satisfied with it; who, when he had read it, found it good enough, but would nevertheless not accept it graciously, except they would subscribe the first four articles without any contradiction, and unite with the Dutch church, which they had resolved not to do, even though they were entirely and in every respect of our belief because they would thereby have to condemn the two executed, and all others of their fellow believers (who died or still live in the same faith), and confess that they had been led into damnable heresy by the devil, the spirit of lies and error, in which they say that they, in their consciences, in no wise believe, but that they are much more assured of their salvation in Christ, who is true God and true man, and because they would greatly offend God, as they say by saying all these things against their conscience.
Hence there is nothing known but that they will have to suffer the same punishment which their associates suffered; and this the more, because they attempted to break out of prison, by filing off an iron bar from a window, for which reason they are now also fettered much more heavily than ever before, and should consider themselves fortunate, if they, the sooner the better, could be released through death from the great poverty and misery of the imprisonment, since they are both confined apart, so that they cannot comfort each .other, and no one may come there and speak to them, on pain of being held himself.
Here you have, beloved mother, from beginning to end, a written account of the sad history of the imprisoned, converted, banished and executed Anabaptists, which as I well know, has seemed very incredible and strange to you, and that you .have been greatly grieved: because they who formerly suffered persecution themselves here now persecute' others for their religion; and force the conscience of others with fire and sword, whereas they formerly taught (which is the truth); that no man has a right to rule over the conscience of another; and that faith is a special gift of God and cannot be implanted in man by any physical force, but through the Word of God and the illumination of the Holy Ghost; also, that heresy is not a carnal, but a spiritual crime, which God alone must punish; that lies must be overcome not by force, but with the truth; that the disposition of the children of God is, not to put others to death for their faith, but to be put to death themselves for the testimony of the truth; finally, that the shedding of blood for the sake of religion is a sure sign of antichrist, who thereby sets himself in the place and judgment seat of God, and ascribes to himself dominion over the conscience (which belongs to God alone). I am well aware, I say, that this matter has greatly grieved you and every sympathizing heart; yet I hope that you will hereby not become offended or take occasion to doubt the true faith; but will think (as is also the truth) that it has not been sanctioned or approved of by some of the God-fearing and learned, of the English, as well as of the foreigners that are here.
Moreover, though this church should approve of it, you nevertheless well know that the truth does not depend on men, who are but frail, weak, sinful, and changeable, so that those who are good and godly today, may tomorrow fall into great sins, especially if their affairs prosper in this world; but that our comfort and hope, religion, faith and salvation consist in God, who is unchangeable, and whose truth ever remains uniform. By Him we have also been taught and warned beforehand, that we should not be offended at the scandals of this world, which are many and of various kinds, and are also often caused by those who shelter in the church of Christ. Even as Paul declares concerning what befell him, the persecution which he suffered from false brethren was not the least.
I would write you more about this matter, if time did permit me. Hence I will conclude here, and pray the Lord, that He will strengthen you and all the God-fearing and lovers of the truth, in virtue and godliness, to the salvation of the soul. Amen.
Your obedient son,
JAQUES DE SOMERE.
Wherefore, let them that suffer according to the will of God commit the keeping of their souls to him in well doing, as unto a faithful .Creator. 1 Peter 4:19.
THE FOLLOWING WRITINGS ALSO APPEAR TO HAVE BEEN DRAWN UP PARTLY BY THE ASSISTANCE OF SAID JAQUES DE SOMERE, AS A FAVOR TO THE PRISONERS, WITH THEIR CONSENT
A Supplication, Presented to the Queen, in Behalf of the Prisoners in England, but not Received by Her Majesty
In consideration of your majesty's laudable goodness and grace, famous far and wide among all nations, because you have always used discretion in all matters, and especially in the matter of religion and conscience, and have recently shown this in our fellow believers; we entirely trust to your majesty, that you will be pleased to show us poor prisoners and strangers the same mercy, since we are in the same state and condition, and in the same faith, which we humbly present to your majesty in Christ, for Christ's sake, that your highness be pleased to peruse the same, and, according to your wisdom and grace, considering the unimportant difference, graciously judge of it. We testify before God and your majesty, that if we could feel or understand otherwise in our conscience, we should with all our heart accept and confess the contrary, seeing it would be a great error on our part, not to prefer living in a true faith, to willfully dying in a false faith. Likewise, will her majesty be pleased to consider according to her innate goodness and wisdom, that it does not behoove us to speak dissimulatingly, otherwise than we believe with the heart, in order thus to escape the danger of temporal death, and that it is impossible to believe differently from what we feel in our conscience; as also, that it is not in our power to believe this or that, even as an evil doer can voluntarily do well or cease to do evil; but that the true faith must be poured into men's hearts by God, whom we daily pray, that He would give us His Spirit, that we may understand His truth and Gospel.
Moreover, it is well-known to her majesty, that we are not a turbulent people, neither seek to instigate any rebellion against her majesty, but much rather daily pray the Lord for her prosperous reign and welfare according to soul and body (Jeremiah 29:7); finally, that we have not sought to spread our faith in this country, nor are we able to do it, since we are simple and unlearned trades-people, and inexperienced in divinity. These and other reasons we humbly entreat her majesty to consider for our benefit, and in particular to be mindful of her laudable and princely grace, which is a marvel to all nations, and which has ever appeared in all matters, but especially in the matter of religion and conscience.
It was subscribed:
HENDRZCK TERwooRT,
JAN PIETERSS,
CHRISTIAEN KEMELS,
GERRIT VAN BYLER,
HANS VAN STRATEN.
A CONFESSION OF FAITH OF THE PRISONERS IN ENGLAND, IN CONNECTION WITH THE PRECEDING SUPPLICATION
Touching our faith of Jesus Christ our Saviour: We not only believe in His incarnation, but also regard him, who denies that Christ is come in the flesh, to be the antichrist. 1 John 4:3. Hence w e believe with the heart and confess with the mouth, that the eternal Word of God was from the begining with God; that the Son of God became man when the fullness of the time was come, for the salvation and redemption of men; that He was conceived of the Holy Ghost, and through the power of God the Most High, born of the blessed virgin Mary, and manifested of the seed of David; that He is the fruit of the body of Mary; and that inasmuch then as the children are partakers of flesh and blood, He also Himself likewise took part of the same. Hebrews 2:14.
Finally, we believe that He is the promised seed of the woman that has bruised the serpent's head; we also believe, all that is further written concerning Him in the Holy Scriptures; and we place the hope of our salvation solely in His death and resurrection. But herein alone is the difference, that we can as yet not find it in our conscience to say that He took His flesh from the substance of the flesh of the virgin Mary; since we do not find this expressed in the Scriptures; hence we forbear to inquire into the mystery of God.
As regards the baptism of children, we believe that infants are in a saved state and belong to the kingdom of God; but as we do not find a commandment or an example in the Holy Scriptures, to baptize them, we deem, according to the ordinance of Christ, that one ought to wait with baptizing them, till they are able to confess their faith in the church of God. In the meantime we do not condemn the churches that hold other views.
Regarding the magistracy, so far as the office in itself is concerned, we confess that it is not only good and profitable for the maintenance of the common welfare, but also ordained of God, for the protection of the good and the punishment of the evil; that he has not received the sword in vain, to whom we also are bound, through God's commandment, and ready, to show all subjection and service. We believe that it does not behoove us further to inquire into or judge of this matter.
But being constrained in our conscience by questions as to whether the magistrate can be a Christian, we say that to human eyes it will, for manifold obstacles, be hard and difficult; nevertheless we do not despair of it, since that which seems impossible to men is possible before God, according to what Christ says in the Gospel concerning the rich. Matthew 19:26.
Finally, as to swearing: In this article we agree with the Dutch preachers, that we may, with a good conscience, call God to witness in a matter of which we know and are certain.
These articles, as contained here, we simply believe, notwithstanding the conclusions which some, out of their own understanding, draw from them to the contrary.
Hence we beseech her majesty, for Christ's sake, to bear our weakness, and to consider that if w e could feel somewhat different in our conscience, we would most gladly accept the same from the heart, and confess it with the mouth.
Thus we humbly pray God for her majesty's long life, prosperous reign, and eternal salvation. We doubt not but that she will be pleased to show us poor prisoners and strangers such grace as has already been shown to our companions, for which thanks be to God and to her majesty.
Subscribed by:
HENDRICK TERWOORT,
JAN PIETERSS,
CHRISTIAEN KEMELS,
GERRIT VAN BYLER,
HANS VAN STRATEN.
ANSWER TO THE LETTER OF JOHN FOX; WRITTEN BY THE PRISONERS AT LONDON, A. D. 1575
Reverend and well beloved Sir Doctor Fox: We have read your letter, from which we learn the endeavors you have put forth in our behalf, with her royal majesty as well as with her wise council, for which we greatly thank you, even as we also do for
your good admonition, which notwithstanding it seems to us to be written somewhat severely, we are nevertheless assured proceeds from love and from a good zeal which you have for the truth and the welfare of your neighbor; hence we cannot but give it a good interpretation. However, we are very sorry that you, not better understanding our point, have an opinion of us different from what we would like; since you think that through our singularity and obstinacy we not only give offense to the church of God, but also greatly offend God, and overthrow our salvation.
What cause you have thus to think of us, we do not know; however, we can assure you of this, that we seek with all our heart to serve the only God and Christ in a good conscience, and to edify our neighbor as far as is possible to us.
Hence we willingly accept whatever the Holy Scriptures declare to us, and wish that we would be left to adhere to the simplicity of the Word of God, and not with subtle questions to be driven further, than we with our feeble understanding can comprehend or answer with the Scriptures. We confess (even as you say) that Jesus Christ the Son of the living God, when the time was fulfilled, was born of woman and became truly man.
We confess that the flesh of Christ is not a fantasm or ethereal, but true, human flesh, like unto us in all things, except sin; that He is the promised seed of the woman, David's son, and the fruit of Mary's body. Finally, we believe all that the Holy Scriptures further testify of Him; and whether we live or die, we do not place our salvation in our works or holiness, but solely in His death and resurrection. Hence we cannot wonder enough, what more could be required of a Christian, since you yourself quote from the apostle: “Though we have known Christ after the flesh, yet now henceforth know we him no more. Therefore if any man be in Christ, he is a new creature.” 2 Corinthians 5:16-17.
By this the apostle sufficiently indicates to us that we ought rather to observe and appropriate to ourselves the fruits of the incarnation and the sufferings of Christ, than arrogantly to dispute about the origin of His flesh; which we yet confess as far as the Scriptures tell us concerning it; contenting ourselves with what you request of us, that He is come in the flesh. If people only were satisfied therewith, and would not compel us to confess that Christ has His origin from the substance of Mary's flesh; which because we cannot comprehend or believe, for the reason that the word substance is not mentioned in the Holy Scriptures, and, therefore it is concluded against us, that we believe that Christ is not true man, and in short, that we deny our salvation; whereas, on the contrary, according to the dictates of love, it ought to be concluded that, when we say that Christ had just as true, human flesh as our first father Adam had before the fall, we at once confess Him to be true man and our Saviour, especially when we confess this with express words. If you reply to this, that you find little or no difference between your faith and ours, except in the expression, substance of the woman, and that we ought not therefore obstinately to reject the same, we rejoin, on the other hand, that we ought not to be constrained thereto by force, but that our weakness in this respect ought to be borne with, since we cannot believe otherwise in our conscience, and should greatly sin against God, if we were to speak contrary to the testimony of our conscience.
Hence, if we are put to death (which we do not hope of her royal grace) we testify before God, that we do not die for this or that article (which if we could, with arguments, be made to believe, we would accept with all our heart), but for our conscience' sake, to which if we act contrary, though we did well, we nevertheless do ill, and witness against ourselves, as you with your learning can understand far better than we simple and unlearned people.
Finally, we are men, and what is more, unlearned men, who are liable to err; and hence we will always show ourselves teachable to all those who can show us something better with the Scriptures; but that they want to constrain us thereto with fire or sword, this appears to us a vain undertaking, and to militate against reason; for it is indeed possible, that through fear of death we could be made to speak differently from what we understand; but that we should understand otherwise than we believe, you know to be impossible.
Therefore those who should deal with us on this wise, offer us this alternative, either temporal or eternal death; temporal, if we adhere to what our conscience declares to be right, or the truth; eternal, if we act and speak contrary to our conscience. But we have a better hope of her royal grace, which has hitherto not deemed it well to put [any one] to death for the matter of religion; well knowing that the true faith is a special gift of God, implanted in man, not by fire and sword, but through the Holy Ghost and the preaching of the eternal word of God. And we ought to consider well, that formerly we were all heretics here, who if we had been made to die in such a condition, would all have had to suffer the death of both body and soul. But we will here conclude this matter, thanking you for the trouble to which you have been pleased to go for us, and requesting you that you will do the best in our cause, with the council, and especially before her royal majesty, who, if our point were well known to her, we doubt not, would, according to her excellent wisdom and usual grace, deal mercifully with us, since we willingly show her majesty all reverence and subjection, praying for her long life and prosperous reign. Amen.
Subscribed to by:
GERRIT VAN BYLER,
HENDRICK TERWOORT,
HANS VAN STRATEN,
JAN PIETERSS,
CHRISTIAEN KEMELS.
PAUL GLOCK, A. D. 1576
In the year 1576, Paul Glock, who had been imprisoned without intermission for nearly nineteen years, in the country of Wurtemberg, came to his deliverance, after:he had suffered much during his imprisonment, and at first been greatly tormented and tortured, and at such times been tempted in many and various ways, by the authorities as well as by noblemen and Lutheran preachers; they tried him with hard imprisonment and also with light imprisonment. In the year 1566 they did not try him for a whole half year, and also permitted him to go out several times, on his promising them with his word, that he would not go away without their knowledge. Subsequently, when the court chaplain of the prince and others examined him, and he still firmly adhered to his faith, and would not regard their magistracy, sword, and war, as in harmony with Christianity; they said that he was not worthy of going among the people; that he must remain in confinement all the days of his life, even until his death, or until he should say that they were good Christians. In the year 1567 he was sick, from Epiphany until St. John's day, being very feeble and miserable, lame in his hands, and .also in his knees, so that he was not able to stand up. He also had great pain in his mouth, so that for some time he could eat no bread, and there was no hope that he would ever get well again. When his enemies learned of this, they thought, “Now is our time, “and sent two priests to him, who were to dispute with him, and to persuade him, in regard to infant baptism and the sacrament, and that they should convert him to themselves, since God so visited him with sickness. But brother Paul said
“Show me a Christian flock that has grown up by your preaching, doctrine and faith, and I will unite with it; and if there be anything in me that is contrary to God, I will lay it aside and forsake it, and adopt that which is better.” Then the two priests said: “The Christian church cannot be pointed out with the finger.” Brother Paul said: “It is evident what false prophets you are; Christ showed His church and disciples, when He stretched out His hand over His disciples, and said: `Whosoever shall do the will of my Father which is in heaven, the same is my brother, and sister, and mother.' Matthew 12:50. Also: `A city that is set on a hill cannot be hid.' 5:14. Further: Ye are the light of the world.' The apostle Peter also speaks of it, where he says: Ye are a chosen generation, a holy nation.' 1 Peter 2:9. Paul also shows her [the Christian church] where he says: Ye are the temple of the living God, the seal of mine apostleship.' 2 Corinthians 6:16; 1 Corinthians 9:2. But since you do not know her, you are the children of the night and of darkness, and not members of the body of Christ; and since you cannot show me Christ's body, how should I trust and commit myself to you, that you should make a Christian of me, when you have not yet shown me one Christian in your church. You are even as Ahab's four hundred false prophets; into whose deceitful mouth a false spirit has been put, to deceive the whole world; yea, you are the thieves and murderers that now come to kill and steal.” 1 Kings 18; John 10:8.
When he gave them such an answer, they were astonished that he could so answer them in his sickness, and did not come to him any more for a long time, to dispute with him. They also said
“Though your cause be right and good, it can yet not be tolerated, for it has never been tolerated.” Brother Paul said: “Yes, the ungodly and the world could not tolerate Christ, His apostles, or any of the righteous; so also you, for you are ungodly, unrighteous, and wicked men, whose belly is their god. Php_3:19.”
In the year 1572 the preachers of the prince came to him the third time, to the castle of Hohenwithing, talked much with him, and examined him concerning many things. In the year 1573 they had him brought into the city of Aurach, where then were the preachers and the steward of the country (who is the next after the prince), and they disputed with him about infant baptism. They said
“Children have faith, and hence they are justly brought to baptism; for the apostle says: `Without faith it is impossible to please God.”' Hebrews 11:6. But Paul said: “The apostle does not say this of children, nor does he speak to children, but with adults; and he further says in the same place: `He that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him.' Now place before me a child, and if it shows so much confession and faith, then baptize it freely.” They said: “A child needs no confession.” “Then it also needs no baptism,” said he. Then they were silent about that, and began to speak of the magistrates, saying that they were Christians, since the apostles calls them God's ministers. The brother replied: “The apostle calls them ministers (Romans 13:4) because of the council, and the council does not belong in the house of God or Christ.” They said: “The council does certainly belong in the house of God.” The brother said: “Then show me a lawful magistracy in the house or church of Christ; for the apostle ordained all offices in the house of God: hence show me where he ordained the princes or worldly kings with their offices in the church.” Then the preachers began and said
“Cornelius was a centurion over soldiers, and became a Christian.” Acts 10:1. They also mentioned Sergius Paulus, and said that he had been the deputy of the country. Acts 13:7. Then the brother asked them, whether they also believed that the apostle had preached the Gospel to them, by which they had to become believers, and whether, also, the apostle had been a true follower and teacher of Christ. They answered: “Yes.” He asked further: “Did he also judge in a worldly mannerbear a sword?” They said: “No; but he wielded a spiritual sword and judgment.” “As you then also confess,” said the brother, “you also well know that the apostles preached the Gospel to Cornelius and Sergius Paulus; also that the people wanted to make Christ a king, and that He fled (John 6:15); again: `The princes of the Gentiles exercise dominion over them; but it shall not be so among you; ye shall not resist evil' (Matthew 20:25; Matthew 5:39): from all this they could easily learn that in following Christ they could not administer any worldly magistracy or governorship; or if they wanted to be like Paul, who says: `Be ye followers of me, even as I also am of Christ.”' 1 Corinthians 11:1.
Thereupon they were silent, and then began and said: “God forgives all men or sinners, however great their sins may be.” The brother answered and said: “I believe this, too, if they truly repent and are sorry for their sinful works.” But he asked them, whether they also likewise forgave their fellow members and brethren, when they had sinned. They said: “Yes.” He said: “Why then do you hang your criminals, and help them to the gallows and the wheel; seeing you have forgiven them their sins, and they are your brethren?” Then they laughed over their own folly, and finally said: “For this reason the magistracy is ordained, that they should punish that which is evil.” The brother said: “Is repentance then a crime too?” The preachers said: “No; but it is a benefit.” The brother said: “Has the magistracy then power or a command from the Old or the New Testament, that they may put to death the righteous or penitent (as you say that they have eaten your sacrament, and are also become Christians)?” They said: “They must nevertheless be punished, as a warning to others.” The brother further asked, whether they also believed that, when by their preaching of infant baptism and the sacrament, they made such a criminal in prison pious, and he would accept the two articles, he was then a Christian, and could be regarded as a Christian? The preachers said: “Yes.” The brother said: “If he is then become a believer, as you say, he has also been sealed with the Spirit of God, according to the words of Paul; is this not your belief too?” They said: “Yes.” The brother said: “Then his body must also be a temple of God, because the Holy Ghost dwells in him.” 2 Corinthians 6:16. They said
“Yes.” “See once then, “the brother said, “how you act, how you dishonor the temple of God, hanging it to the gallows; do you not know what the apostle says: `If any man dishonor the temple of God, him shall God also dishonor and destroy?' 1 Corinthians 3:17. Behold your magistrates, what fine Christians they are, if they thus slay the penitent and dishonor the temple of God, if it is as you say and confess.”
When he said such things to them, they looked at each other, as though they wanted to say: “We do ill with such a confession of Christianity.” They then began to speak of the Supper, and asked him what he thought of it. He answered: “I think much of it, when it is observed as Christ ordained it; but as you observe it, I do not think anything of it, and it is also vain to speak much with you about it.” Then they were silent.
Finally the steward of the country began to speak in Latin with the court preacher, and when they had finished speaking, the preacher asked the brother, if he would leave the country, and not return into it any more, then they would release him from prison. The brother replied: “If you will give me a letter, that where I go, they shall freely receive me, I will leave your country.” They said they could not do this. Thereupon he answered: “Then I can also not leave your country; but I will remove out of it, and if I return into it, and do that by which I merit the sword, then use it.” This pleased them well. Then the steward of the country again spoke much in Latin to the preacher, and then said to the brother: “If you will be pious for yourself, or abide in your belief, and no more seduce any one, we will release you yet.” The brother answered: “If I am wrong, use the sword, for this is your office; but if I ain right, then it is also right for him that hears and learns something good from me.and according to this I will govern myself.” Then the preacher said
“We will not force you to the faith, but we will always keep you imprisoned, so that you will not seduce any other.” They then had him brought back to prison; thus he had to suffer and endure imprisonment quite innocently, only for his faith and for the sake of the divine truth; and this for about nineteen years.
MATTHIJS BINDER, A. D. 1576
Matthijs Binder, a minister of the Word of God, was apprehended for his faith and the testimony of Jesus Christ, at Neffen, in the country of Wurtemberg, and taken to Stuttgart, and thence imprisoned in chains at Maulbronn, where he was much examined and disputed with, by the first physician of the prince, by the chief of the clergy, and the abbott of Maulbronn, as well as by nobles, the prince's courtiers, and others of various stations; but when they could not accomplish their will with him, he was finally taken to Hohenwithing into the castle, where brother Paul Glock had long been confined. There they were confined together for about two years, but in the year 1576 God sent them deliverance. Through the carelessness of the people in the castle, there arose a fire, so that the latter burned to the ground; and these two imprisoned, brethren helped to extinguish the flames as much as any one else, and did not run away, but requested afterward, that they should be released, since they could well prove that they had harmed no one, and promised never to avenge their imprisonment. Thereupon an account was speedily (before the envious priests could prevent it) sent to the prince, who acquitted them and gave orders that they should be released, and some money .be given them for their journey.
Thus both Paul and Matthijs returned with a good conscience, in peace and joy, to their brethren and church.