MARTYRS MIRROR

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Continued...

All these earthly things are but shadows; they are all transient, and a vanity of vanities to those who miss the hope and essence of eternal life.

The accomplishments, arts, or gifts which Godhas given me, were at first pleasant companions and recreations; now they yield me holy fruits. It is true, I have sweated, suffered cold, and as much as I was able, watched night and day; but this my labor has tended and redounded to make me more perfect; there never passed a day or hour without some improvement. Behold, the true countenance of God has been revealed over my life, and the Lord has caused me to experience great joy in my heart. In Him alone I shall rest in peace. I Pet. 1:8.

Who will now dare say that I have lost my age and years? Who will say that I have lost my courage? For my soul has said, "The Lord is my portion; therefore will I seek him." Lam. 3:24. Hence since dying in the Lord is no dying, but leading a blessed life, why then does a reprobate to God oppose me, to prevent me from dying? All this will be the greatest joy, if I only may taste the cup of the Lord. And what surer pledge of my salvation could I find? Has He not said, "Men will do unto you what they have done to me?" John 15:20. Therefore let this fool keep silence, who has now so long deceived himself in the light of the sun. Let the blind world cease, I say, to imagine such things. For I will say with the apostle, "Neither tribulation, nor distress, nor famine, nor nakedness, nor care, nor persecution, nor sward shall be able to separate us from the love in Christ.

We are killed all the day long: we are led to death like sheep for the slaughter." Romans 8:35, 36. Thus we are partakers with Christ, who has said that the disciple is not greater than his master, and the servant not more than his lord. He also left us the command, that each should take up His cross and follow Him.

Comfort yourselves, O most beloved fellow servants of God, comfort yourselves, for we fall into manifold temptations.

Let our patience be perfect in every place, since these things are promised us here on earth, for it is written that those who kill us will think that thereby they are doing God a holy service and sacrifice. John 16:2. Hence fear and death are only parts and things which teach us to understand our calling, and we rejoice in a future life, and shout joyfully in the Lord, since we are (far from all sin) beaten, and delivered unto death. For it is better to suffer for righteousness sake (if thus it be the will of the Lord) than for evildoing. We have an example in Christ, and the prophets, who spoke in the name of the Lord, and the children of unrighteousness put them to death according to their manner and custom. Behold what do we now? Blessed are they that have continued steadfast 1! We rejoice in our innocence and (Godgiven) righteousness. God will punish them that persecute us.

I have been called a fool, since I do not conceal the knowledge of God, and do not care whether I speak in secret or openly; to which I could reply with a single word."O poor man, who, or what are you, who do not see the sun, and never once think of God's words."

My dear, remember the words of Christ, "Ye are the light of the world. A city that is set on a hill cannot be hid. Neither do men light a candle, and put it under a bushel, but on a candlestick; and it giveth light unto all that are in the house." Matthew 5:14, 15. And in another place He says, "Ye shall be brought before governors and kings, and others. Therefore, fear not them which kill the body; but much rather him which is able to kill the soul. Whosoever therefore shall confess me before men, him will I confess also before my Father which is in heaven." Matt. 10:18, 28, 32.

Since then the Lord has spoken so plainly of this subject, by what authority then do they advise and seek to persuade me? For I shall never forsake the counsel of God, and follow the advice of men, since it is written, "Blessed is the man that walketh not in the counsel of the ungodly, nor standeth in the way of sinners, nor sitteth in the seat of the scornful." Ps. 1:1.

I shall never deny Christ, but will confess Him whenever it is necessary. I shall not esteem my life more highly than my soul; I shall not exchange the future for the present. Oh, how little does he understand and know who thinks us to be in the way of folly. Wisd. 5:4.

I do not deem it to be improper, though I do not please the so-called most mighty, just, wise, merciful, good and illustrious senators of this place, whose grace is offered me, if I apostatize. But since we are instructed by the apostles of the Lord, that we must obey God rather than men, etc., therefore I do not accept this grace of them.

I wish that they were more perfect in the sight of the Lord; it is true, they are mighty here, but they should also perfect themselves in the Lord; they are indeed just, but they are still without Christ, who is the foundation of righteousness; they are wise, but where the beginning of wisdom is, there is also the fear of God; they are called merciful, but I wish that they might be more patient or subdued in Christian charity; they are good, but I wish them the foundation of goodness, namely, the best and most high God; they are called illustrious, but they have not accepted our Saviour, the most illustrious.

Hear, therefore, O ye kings, and understand; learn, ye that be judges of the ends of the earth; serve the Lord with fear, and approach Him with trembling. Receive instruction, and understand it, lest the Lord be angry, and ye perish from the right way. Why do ye rage, O ye people; and ye nations, why do ye imagine vain things against the Lord I Ye kings of the earth, and ye princes, why are ye united together against Christ, the Holy One of God? How long will ye seek lies, and hate truth. Be converted, and turn to the Lord our God, and harden not your hearts. For one cannot but know that he. who persecutes God's servants, persecutes God Himself; since He has said, "Whatsoever men shall do unto you, they shall do to me, and not to you." Zech. 2:8.

But, my dear, pray tell me, in what manner I have deserved to be condemned? Is it that I have not answered the most illustrious senators, my lords, according to their pleasure? If I have said anything, it was not I at all that said it, since the Lord says that before the authorities it will not be us that speak, but the Spirit of our Father which will be in us. Matt. 10:30. Now, if the Lord is faithful and true, which He is in truth, I am innocent. It was He who made me speak. And what am I, that I could withstand the will of God? Acts 11:17. Therefore, he that would reprove such words, reproves the Word of the Lord, who worked in me. But if he thinks that the Lord is not to be reproved, Oh, then let him not accuse me any more, since I am innocent of this work; for I did what I would not, I spoke what I thought not. But if the things which I have spoken are not good and true, and this is found and proved to me, then I will confess that they proceeded from me alone, and not from God; but if I have said things that are good and proved, and cannot with justice be reproved, whether we will or not, it will have to be acknowledged that they proceeded from the Lord. Now, if all this is so, who then will accuse ,me? The most wise people? Who will condemn me? The most righteous judges (who are nevertheless unwise and unjust)?

Do what you will. Shall the words of the Lord be made void? Shall the Gospel be of account no longer? Certainly not; but the kingdom of God shall be only the more precious and sweet to the true Israelites, and come the sooner to the chosen of Jesus Christ. But they who do such things, shall experience the great judgment of God. They that kill the righteous shall not escape unpunished. II Thess. 1:6.

O most beloved, lift up your eyes, and take to heart the counsel of God. Not long ago the Lord showed you a sign of pestilence, in order to lead you to repentance; but if this will not be received, he will unsheathe the sword entirely, and smite with the sword, pestilence and famine the people which exalts the horn against Christ. May God, through His mercy, avert this scourge from this place. To all believers their most zealous servant, the imprisoned and bound Algerius.

Written in the most delightful pleasure garden of the prison, called Leonia, the 12th of July, A. D. 1557.*

 

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HOW ALGERIUS WAS OFFERED UP

This Algerius,** though very young in years, was a student from the kingdom of Naples, and studied at Padua, where a brother who spoke his language came to him, of whom he diligently inquired the way and the will of the Lord, listening very earnestly, and was forthwith baptized into the Lord's death, which he immediately afterwards manfully and undauntedly as a bold hero and young soldier of Christ, forcibly proved with the deed, and sealed with his blood, and thus became like his Master, since he was also, even as Christ, when He came up out of Jordan, immediately assailed by the enemy, the tempter and his instruments, and cast into prison, in which he went through and endured many severe conflicts, but was always greatly strengthened and comforted with great joy, by the Lord, whom he had set before his eyes, as his present writing abundantly shows, which he wrote in prison at Padua to the brethren in Italy, to strengthen and comfort them in their sorrow, which had come upon them on his account, because they were solicitous for him as being a novice in the faith. But the Lord clothed him with great power, and hence, through him, as one of His chief weapons, glorified His name.

For after many temptations, he was sent to Venice, where the entire senate or nobility tried to prevail upon him, as did the tempter finally try to do with Christ, and meant, by solemn entreaties, flattery, and the offer of all manner of worldly aid and friendship, certainly to catch and alienate him, which was not one of the least darts; but, as an immovable pillar, he rejected it all and despised it for Christ's sake, in order that he might with Moses and Paul win and keep Christ alone. Matt. 4:8; Eph. 6:16; Phil. 3:8; Hebrews 11:26.

*Some had given 1555 as the year, but this is an error.

* Some old writers did not know that this youth, Algerius shortly before his death, had, through baptism which he received upon his faith, united with the cross-bearing Church of the Anabaptists; hence they ignorantly ascribed to him another religion.

When they could not prevail upon him, though they tried for a long time, he was therefore sent to Rome, and delivered to the pope, where he finally, after severe and hard imprisonment, offered up his life in great steadfastness, as a sweet savor, to the Lord, very eagerly and joyfully following in the footsteps of all his forefathers and the glorious confessors of Christ; and thus he rightly partook of the sufferings of his Lord and Master; yea, his end was crowned with great triumphant praise even also by all his despisers, and thus the desired cup was drained.

Many different means having been tried with him, he was at last sentenced to be burnt, but not in the same manner as others, who were, also on account of the faith, with shortened pain, executed according to the Italian or French custom of being first hanged and strangled, and then burnt. But this pious Algerius was held in greater honor by the Lord Christ, and for this reason also had to begin and bring to a triumphant issue a far more exalted and honorable conflict.

Having been brought in a wagon to the place called Mercado, a final attempt was made upon him. A Carthusian monk-in Rome called Capadocines*, and holy people-was appointed to take him in hand. The same constantly held a crucifix before him, and admonished him, to remember once more, before his departure, his Lord and Re-deemer, and not to die thus hardened and desperate in error. At the same time he constantly held before his eyes the crucifix, which Algerius vigorously pushed aside with his hands, which had not been bound, as I understand, saying aloud in his language, with his eyes lifted up to heaven, "My Lord and God lives above in heaven." etc.

At this the spectators cried with a loud voice, and said, "Oh, he struck it," meaning the crucifix."Oh, away, away with him; he is utterly hardened and blinded, all is lost on him." For at Rome it is thought something great, when these Carthusians cannot convert one; hence they are generally reserved for the last. Thereupon he was stripped to his waist, and boiling oil was first poured over his head and bare body, which good and pious Algerius patiently suffered, but doubtless severely felt. He rubbed his hand over his face, and pulled off the skin and the hair.

Thereupon only was he burnt to ashes, an unusual thing in Italy, since I have seen it with my own eyes, that they were only roasted and singed in the fire, whereupon the dead body was carried to the grave. But as has been said, this blessed Algerius had to glorify our Lord and God much more highly. To him and to the Lord Jesus Christ, who wrought this through him, by the power of the Holy Ghost, be praise and glory forever. May He help us poor and weak mortals to follow Him. Amen. Yes, O Lord Jesus, Amen.

Brother Da. Gr., who wrote this account, as the old copy shows, also writes, "This was done with him in the year 1557, a little while before I came to Rome, since at that time Algerius was still on everybody's tongue. I have also heard with my own ears, from the mouth of some who counted themselves good papists and witnessed his execution, how wonderfully steadfast he died; and that he truly believed in his heart what he there in his severe martyrdom and pain confessed with his mouth before all the people. Hence there is no doubt but he ascended immediately to heaven, and was saved. Thus must the adversaries bear testimony to the saints of God, even against their will. Deut. 32:31.

Shortly afterwards, the flood occurred at Rome, when the Tiber overflowed, and did great damage, so that some Romans say that Rome suffered as much damage as if it had been plundered with haste; which I for my part, found to be true indeed, having never seen a greater famine of bread. It is impossible for me to tell how fearful the sight and distress was, especially among the poor people. But they do not recognize that it was a just [recompense].

 

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KONRAD SCHUMACHER, A. D. 1558

In this year a young brother by the name of Konrad Schumacher left Swabia with his people, and was apprehended at Stein, near Krems on the Danube, taken to Vienna, and there delivered into the hands of the authorities. There he lay in prison a year and several weeks, for the faith and the divine truth. In the prison he suffered great want and hunger among the thieves and other malefactors, of whom there were several imprisoned with him. Nothing was given them, except what others brought and gave to them. Besides, when these malefactors had been tortured, as is customary, they treated him most shamefully, so that he suffered great hunger, before he could, get something to eat, when they even had something. Thus he had to suffer much misery in prison, aside from the tyranny.

About this time Emperor Ferdinand attended a great diet at Augsburg, during which time the Bishop of Vienna had the brother brought before him twice, each time in the early morning before daylight, and was intending to have him executed in the house. The first time they brought him forth, and briefly examined him; and wanted him to tell whether he would desist from his faith or not. He briefly answered and said that they should not expect such a thing, since he would die in his belief; that it was the truth, and the way to eternal life, and this he should confess with his mouth as long as there should be strength enough in him. Now their intention was frustrated, so that they could accomplish nothing that day, only that they disputed with him from early morning until noon, whereupon they remanded him to prison, saying that he should consider the matter for three days longer, and then tell them what he would do.

After three days they again brought him forth, early in the morning, before daylight, and led him before the bishop and his monks and priests, before whom he most faithfully defended the truth. The executioner was also at hand, waiting without, thinking to behead him early, before any people should come; for they feared lest the truth should come to light, and the people learn that injustice was being done him. But the Lord again hindered them, so that he was brought back to prison. In the meantime, however, the priests disputed much with him, and gave him no rest.

After this they threatened to put him into a filthy tower, which had not had an occupant for eight years, where he should end .his life. He said that he would bide it, and would put his trust in the Lord, who was well able to deliver him out of the filthy tower, and.from all their power; he thought, however, that the Lord had accepted him for a witness of the truth.

He showed himself so undaunted in everything that many of them were astonished at him. Others said they would try something new with him, whereby they should certainly frighten him enough. In the meantime King Maximilian's steward admonished the bishop for the best, and also spoke of the matter to the Lutheran preachers of the king, who then told it to the king, and spoke most favorably of the matter, saying that he was very young yet, and that it would be a pity to put him to death on account of the faith. Thereupon King Maximilian concluded to free him from further tyranny and suffering, whereupon he was released from prison, and thus returned in peace to his brethren and his church.

 

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JORIS WIPPE, JOOSTEN'S SON, PUT TO DEATH AT DORTRECHT, A. D. 1558

Joris Wippe, when he still lived in the darkness of popery, was a burgomaster at Meenen in Flanders, his native place; but having subsequently come to the knowledge of the Gospel, he had to flee the country, and went to live at Dortrecht, in Holland, where he established himself as clothdyer. When he had lived there for a while, and was becoming known, he, through the instigation of the enemies of the truth, was summoned to appear before the lords in the large church. Somewhat alarmed on this account, Joris consulted with several drapers, for whom he dyed, and who were men of influence, as to what he should do. They, placing entire confidence in the magistracy, deemed it advisable that he should appear before them, and hear what they had to say to him.

When he came there, and the lords saw him, they were filled with consternation, and would have preferred that he had taken their summons as a warning to secretly make his escape, since they did not thirst much for innocent blood; but as he had appeared, the bailiff, when Joris was about to leave the church, seized him as one who, according to the imperial decree, had forfeited life and property. This happened on the 28th of April, 1558.

After his apprehension, the lords tried every means to save him from death; he was sent to Gravenhage (that is, to the court of Holland), and there examined; but as he was a resident of Dordrecht, and had been apprehended there, he was sent back thither, and ultimately put to death there.

He left behind him a good testimony as regards his liberality to the poor; for when he was sentenced to death, the executioner lamented with tears in his eyes, that he had to put to death a man who had so often fed his wife and children, and would rather forego his office, than put to death this man, who had done so much good to him and others, and had never harmed any one. Hence he was finally drowned, in the night, in a wine cask filled with water, by one of the thiefcatchers, who, at the command of the lords, performed the executioner's office on him, pushing him backward into the water. Thus he offered up -his life to the Lord, on the first of October, being forty-one years old. The next day he was hung by his feet to the gallows, in the place of execution, as an object of derision to the people, being thus, like his Master, numbered among the malefactors. The day following, several criminals were scourged and banished; whereupon the executioner, after he had executed this punishment, still lamenting the death of Joris Wippe, said, "They have crucified Christ, and released Barabbas."

He wrote several letters in prison, three of which have come into our possession. He doubtless would have written more; but great watchfulness was exercised that he should have no ink, so that he wrote his last letter (to his children) with mulberry juice.

NOTE.-Inasmuch as we, after long search in the archives of this city, found the sentence of death of this friend of God, Joris Wippe, and copied it ourselves from the criminal records of this city, we deem it well to add it here, so that the truth of the above account concerning the death of this man may appear the more clearly and incontrovertibly.

Sentence of death of Joris Wippe done and pronounced in the chamber (of justice), the 4th o f August, 1558

Whereas Joris Wippe, Joosten's son, born at Meenen, in Flanders, has dared to have himself rebaptized, and has held* pernicious views concerning baptism, according to testimony and truth, and all the evidence which the judges and the council have seen and heard with regard to it, and according to his own confession, therefore, he shall, to the honor of God,t and the edification of the lords and the city,*** be drowned in a cask, and his body then be brought to the place of execution, and there be hung to the gallows, and his property shall be confiscated, and placed in the lord's exchequer.

Extracted from the book of criminal records of the city of Dortrecht, commenced on the last o f October, 1554, and ended on the 16th of June, 1573

This is the first sentence of death publicly pronounced upon any one with regard to matters of faith, which we found in this book. As to whether it was pronounced in the chamber of justice, in the presence of the lords alone, or publicly proclaimed in court, before all men, is not expressed; nor is it of much importance to know. This much is certain, that his death resulted in consequence.

But since, according to the testimony of old writers, the executioner was not willing to execute this man, and the lords of justice themselves were not a little troubled in this matter, though they had allowed themselves to be persuaded by the priests and monks, the execution of the sentence pronounced was postponed for over seven weeks, namely, from the 4th of August until the first of October, A. D. 1558.

The following night, having commended his soul into the hands of God, he was drowned in a wine cask, by,one of the thiefcatchers, as related above, in the Vuylgate at Dortrecht, where he was imprisoned.

Further Observation.-According to John van Beverwijck's account of the government of the city of Dortrecht, the following persons sat in court when sentence of death was passed upon this pious man

Adriaen van Blyenberg Adriaens (who also sat in court when sentence was passed upon Digna Pieters), bailiff of Dortrecht; together with nine judges: Mr. T. Schoock Sir Pieters; Cornelis Krooswijck Jans; Frans Anthoniss; Mr. Aert van der Lede Sir Staess; Willem Boucquet Blasiuss; Adriaen van Nispen Gerrits; Frans Adriaens; Heyman van Bleyenbergh Adriaens; Cornelis van Beveren Claess.

But whether they all unanimously passed this sentence, is not stated; however, it appears that the majority concurred therein, which can not have taken place without grief and compunction of conscience on their part, since but a short time before they had sought to get rid of the doomed man, and for this purpose had sent him to the Hague, to the court of Holland, that he might be judged there; but when he returned they sentenced him to death -certainly a lamentable matter on their part; but on the part of the martyr a matter of rejoicing, since death was for him the entrance to an eternal and blissful life.


*Has held," etc.; an error of the writer of this sentence; for Joris still held these views at that very time.
* How can God be honored by what lie has forbidden?
** What edification could the lords derive therefrom, who, by doing this, made themselves tyrants, yea, murderers?

 

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The first letter of Joris Wippe, written to his wife, when he was sent from Dortrecht to the Hague

The eternal joy and gladness which ear has not heard, nor eye seen, nor has entered into the heart of man, this same joy and gladness I wish you my dearest wife and sister, whom I love in God, for a heartfelt salutation. Amen.

My most beloved wife and sister in the Lord, I wish you the joy of the Holy Ghost in your heart, for a heartfelt greeting in God our Saviour and Lord; which joy of the Spirit is love, joy, peace, long suffering, gentleness, goodness, faith, meekness, temperance; against such there is no law; and they that are Christ's have crucified the flesh with the affections and lusts. Gal. 5:22-24.

Therefore my dear wife in the Lord, take heed to yourself, that you abound with this precious Spirit; for of that with which one is filled He will bring forth. Regard not the joy and pleasure of this world;"for whatsoever a man soweth, that shall he also reap. For he that soweth to his flesh shall of the flesh reap corruption: but he that soweth to the Spirit shall of the Spirit reap life everlasting." Gal. 6:7, 8. O dear sister in the Lord, let us"no be weary in well doing; for in due season we shall reap if we faint not. As we have therefore opportunity, let us do good unto all men, especially unto them who are of the household of faith." Gal. 6:9. Hence, pray always with all prayer, watching and supplication in the Spirit, in all your requests to the Lord (Eph. 6:18), and let your modesty and obedience, and your love to God, be an example and pattern to all our dear obedient children, whom the holy Lord has given us, to the praise and glory of His Father. And use diligence in teaching and admonishing them; and chastise them, lest the Lord requires them at your hands.

Do your very best, so that I may see you all again at the resurrection of the just. Luke 14:14. Be well content, and always fix your heart and mind upon the living God; for He will not forsake the widow and the fatherless; but His eyes behold the afflicted widows and fatherless, and His ear is open unto their prayer. Hence, be patient, and commit all your concerns to the Lord; He will be a kind Protector to you. If you remain faithful to Him, He will be faithful to you; He will not be wanting on His part.

I further let you know, that my mind and heart are still fixed upon the living God, and I trust by His great mercy not to separate from Him, and I daily wait for my redemption. I thought that your sister had just come in time to witness my offering. I knew nothing to the contrary for a time; but my hour had not come yet- the Lord knows how to reserve His own for the proper time. O dear wife, pray the Lord for me as long as I am in this poor, weak flesh. I trust to remember you also in my prayers, and I most affectionately thank you in the Lord for sending me so kind an exhortation, which is food for the soul; I also thank you for the temporal things.

Herewith I commend you to Almighty God, and to the Word of His grace. Amen. Greet all the brethren and sisters much in the Lord.

Written by me, Joris Wippe, your husband and brother in the Lord, imprisoned at the Hague, in Holland, for the testimony of Jesus Christ.

 

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The second letter of Joris Wippe, written to his wife, when he, through those of Dordrecht, lay imprisoned at the Hague

Everlasting joy, grace and peace from God our heavenly Father, through Jesus Christ our Lord and Saviour, and the joy of the Holy Ghost in your heart and conscience, be with you, my most beloved wife and sister in the Lord;J wish it to you as an affectionate salutation in the Lord, and to all our dear children, whom God has given us; to Him be praise forever and ever. Amen.

My most dearly beloved wife and sister in the Lord, I salute you with a loving heart in the Lord with the salutation of Christ, and also all my dear obedient children, whom the holy Lord has given us to the Oraise .and glory of His. Father. My most beloved wife in the Lord, I also inform you with joy that my mind, heart and soul are still fixed upon the living God and Father, through Jesus Christ His dear, beloved Son, our Saviour; and I trust, through His fatherly lave, which He shows to me poor, unprofitable servant, through His great mercy, not to separate from Him and His holy Word; for His Word is truth, and His commandment, life everlasting. He went before us with much misery and tribulation; we must follow His footsteps, since the servant is not above his Lord. For He has so kindly admonished us with regard to this, saying, "If they have persecuted me, they will also persecute you, if they have excommunicated me, they will also excommunicate you; and all these things will they do- unto you, becausethey have known neither me nor my Father." John 15:20, 21.

Hence, my dear wife, whom I love in God, be well content, and fix your whole heart and hope upon the living God; He will not leave you an afflicted widow, with all your fatherless children; for His eyes are upon the righteous, and His ears are open unto their cry, and He will succor the cause of the widow and the fatherless. Ps. 34:15.

Therefore, my dearly beloved wife, take the Almighty God for your Protector, and plant a valiant spirit into your heart, like the Maccabean mother with her seven sons. II Macc. 7. Pray the holy Lord for wisdom and understanding, and in all your concerns pray God with supplication in the Spirit, that you may bring up all our olive plants (Ps. 128:3) to His honor and the magnifying of His holy name, so that they may not be required at your hands. So far you have done your best with admonishing and chastising; keep them thus with the Lord's help. Always submit yourself to the elders of the church; for they watch for your souls [as they that must give account] that they may do it with joy. Heb. 13:17. And if you need counsel or help in any matter, consult with the elders, as we have hitherto done. Use hospitality and forget not to communicate. I Peter 4:9; Heb. 13:16. Think often of the poor, afflicted widow (Matthew 12:42; 43), who threw but two mites into the treasury;-Verily, said Christ, she hath cast more in, than they all-that you may be found a true widow before the Lord, who has washed the saints' feet, relieved the afflicted, brought up children in the fear of God, and diligently followed every good work.

I Tim. 5:10. Pray the Lord diligently to rule you with His divine Spirit, since He is the true Comforter of all the children of God; that you may live your widowhood to His praise and honor, as long as it is His pleasure. I sincerely thank you people much for the love you have shown me in the kind exhortation you have sent me. I have also very earnestly prayed the Lord for you, and hope to do so .as long as I shall be in this temporal life. Remember me also in your prayers, until I have put off this mortal clothing.

Herewith I commend you people to Almighty God, and to the Word of His grace, and take leave forever until at the resurrection of the just. Then, I trust, we shall meet in. one fold. Then shall we hear the sweet voice of our Bridegroom, "Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world." Matt. 25:34. Blessed and holy is he that hath part in the first resurrection; on such the second death hath no power. But we shall be priests of God and of Christ, and shall reign with Him a thousand years; for Christ is the resurrection and the life, and we must be partakers of Him, if we are to hear that voice. Rev. 20:6; Rom. 8:11.

Salute me the friends much in the Lord, especially those of Meenen, and Claes Moykaert and Janneken his wife; and greet Victor Martens-I
saw him at Dordrecht, when I lay in the den of lions-and greet all that fear the Lord, and exhort them to diligence, that we may all meet together in the new Jerusalem. The God of peace be with you. Phil. 4:9. Greet your sister much and all that are with her.

Written by me, Joris Wippe, your husband and brother in the Lord, in bonds at the Hague, in Holland.

 

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THE THIRD LETTER OF JORIS WIPPE, TO HIS CHILDREN, WHEN HE WAS RETURNED FROM THE HAGUE TO DORDRECHT

My dearly beloved and obedient children, I wish you an honorable, virtuous and godly life in the fear of God, all the days of your life, to the praise of the Father, and the salvation of- your souls, as an affectionate greeting. Amen.

My most beloved sons, all three of you, you are well aware now, I trust, that I am in bonds here for the testimony of Christ our Saviour, to the praise of His Almighty Father, and wait with patience daily, when it pleases Him to offer, up my body and soul to the magnifying of His holy name. I entreat you, my dear sons, with aged Tobias, that you will honor your poor bereaved mother, who is deprived of everything for the name of the Lord, all the days of your life; for she brought you forth with great suffering and pain, which I well know, and has with great care and diligence helped to bring you so far with the help of the Lord.

I have also been your protector hitherto, with great care and diligence to bring you up in the fear of God, to His honor. Now it is the will of the Lord, that we must part; but let it not grieve you. For if you pursue virtue, and walk in the fear of God, and keep His commandments all the days of your life, we shall hereafter, meet in one fold (John 10:16) with all God's chosen children, at the resurrection of the just. And I admonish you with Tobias, that you will fear God all the days of your life, never consent to sin, nor transgress God's commandments; and that you will eat your bread with the hungry, and give alms of that which the Lord gives you. In short, I give you the same testament which Tobias gave his son; you are able to read. I pray that you will often read it. And all that our holy fathers commanded their children, I also leave unto you; may you diligently observe it. And I now bless you all my obedient, most dearly beloved children, with that God with whom Abraham, Isaac and Jacob and all God's chosen friends, blessed their children.

Further, I admonish you Joos, as my eldest son, that you and Hansken, my second son, will be the protectors of your poor mother, in the fear of God, all the days of your life. And I also charge you, Barbertgen, my dear daughter, to be obedient to your mother, and to help care for all your little sisters, and for Pierken. Learn also to read, and be diligent in every good work, that you may, spend your life in holiness and in all thefear of God, like Sarah, the wife of young Tobias (Tobit 3:15), and associate not with the wanton and frivolous daughters of this world, whose end will. be destruction; but be sober, honorable and just in all your dealings, so that you may be prudent, being adorned with every virtue, and that where Christ our Bridegroom comes you may be ready with the five wise virgins, to enter with the Bridegroom into the kingdom of His Father. And now I charge you, Joos and Hansken, that together with Barbertgen, your obedient sister, you will care for your three little sisters, and for Pierken, and teach them to read and to work, so that they may grow up in all righteousness, to the honor of God and the salvation of their souls. Be diligent to work with your hands that which is honorable, remembering the words of the apostle, "It is more blessed to give than to receive;" so that you may not be burdensome to any through idleness. Eph. 4:28; Acts 20:35. Remain with your mother as long as it please the Lord, and in all things show yourselves a pattern of.good works.

Tit. 2:7. But if ye be servants, I exhort you, to be obedient to your lord or master, and to please them in all things, not answering again, not purloining, but showing good fidelity in all things; that you may adorn the doctrine of God our Saviour in all things. For the grace of God .f that bringeth salvation] hath appeared to all men, teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly in this present world; looking for that blessed hope and the glorious appearing of the great God and our Saviour Jesus Christ; who gave Himself for us, that He might redeem us from all iniquity, and purify unto Himself a peculiar people, zealous of good works. Tit. 2:914. I admonish you all, my dear children, that you will do this; and comfort your mother, and often, when you have time, read to her a chapter or two. And spend the -time which God gives you, in all sobriety and righteousness, with prayer and supplecation to God, that He would keep you from the evil.

Have no fellowship with the children of this world, that you may not become partakers of their evil deeds; always walk with wise men, and you shall become wise, namely, strong and very bold, so that you may eschew evil. Do all things according to the law of God, and depart neither to the right nor to the left; neither add nor take away therefrom, so that you may walk wisely whithersoever you go. Be not terrified; for the Lord your God is with you wherever you go, and will be your Protector. Always speak the truth, and let not your mouth become accustomed to lying, for the mouth that belieth, slayeth the soul; but when you speak, speak the Word of God, and .the Lord your God will bring you from righteousness to righteousness; for nothing is hid before Him; His eyes are as a flame of fire. Zech. 8:16; Lev. 19:11; Rev. 1:14.

Herewith I take leave from you forever, my dear children, until at the resurrection, and commend you all to Almighty God and to the Word of His grace. Amen. And may God's Spirit ever be present with you, to comfort and strengthen you in all righteousness.

Written by me, Joris Wippe, your father, imprisoned at Dordrecht, in the huylgate, for the testimony of Jesus Christ.

 

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HANS SMIT, HENDRICK ADAMS, HANS BECK, MATTHIJS SMIT, DILEMAN SNIJDER, AND SEVEN OTHERS, A. D. 1558

In the year 1558, Brother Hans Smit, a minister of the Word of God, was sent forth by the church to seek and gather those that were eager for the truth. Acts 13:3. When he therefore, being divinely called, undertook to travel through the Netherlands, he, together with five brethren and six sisters, was apprehended in the city of Aix-la-Chapelle, on the ninth of January. While they were assembled there in a house, to speak of the Word of God, and were engaged in prayer, many servants and children of Pilate came there in the night through treachery, with spears, halberds, and bare swords, and well provided with ropes and bonds, and surrounded the house, and bound and apprehended these children of God. They even took with them a mother with her infant that lay in the cradle. But the prisoners were valiant and comforted one another, to be undismayed, since they were imprisoned for the truth of God; and being thus of good cheer, they began to sing for joy.

They were very soon separately confined, in which the sisters rejoiced, and sang, so that the people were astonished. In the morning they were brought before the judge, who talked with each separately, and then remanded them to prison, when he perceived their steadfastness. However, the next day the minister was again summoned before the lords, that he should tell them, how many he had baptized, who they were and where the church held their meetings. But he told them, that they should know that he would rather lose his life (John 15: 13) than by telling this become a traitor, whereupon he was tortured and racked for about a quarter of an hour, to which he willingly submitted, himself taking off his clothes, and going to the rack. When they could accomplish nothing by it, they went away, but soon returned, and said, "You must tell us. what we have asked you, or we shall torture you so as to rack your limbs asunder." They also questioned him with regard to infant baptism. He replied that infant baptism was a human institution, and that as such he regarded it, and not as the true Christian baptism.

They also asked him what he thought of the sacrament. He replied,"I think much of it; but that which the priests use is not at all the true supper of Christ, but a piece of idolatry."

Thereupon they bound him hand and foot, and tied to his feet a large stone weighing little less than a hundred pounds, and thus drew him up, so thatthe ring on the stone broke, and the stone remained on the ground. But they took a rope, fastened it to the stone, in place of the broken ring, and hung the stone to his foot, and left him suspended thus for some time; however, they could not accomplish their purpose. Hence they let him down, and put him in prison until Sunday morning, when the lords came from the city with seven priests, who asked him concerning his calling; whereupon he said that he had not put himself into the ministry, but God and His Spirit in His church; for as God sent His Son, and the Son the apostles into all the world, so He still sends His ministers through His Spirit, that they should first preach the Word of God, and then baptize such as hear, understand and believe it, but not young infants.

They also asked him concerning the magistracy, whether he regarded it as Christian or not. He replied that in the first place he regarded them as ministers of God, but that they were deceived and wrongly taught by the priests, and not incorporated into the Christian church. They also inquired of him the origin of the magistracy. He replied that office and power are of God. They then asked him, whether they were Christians. He answered that if they denied and forsook themselves, took up the cross, abandoned their tyranny and pomp, and followed Christ, they could be Christians, not otherwise. They also interrogated him with regard to swearing. He said that Christ had forbidden it. And much more, which it would take too long to write.

Finally they asked him concerning the incarnation of Christ. He said that he believed that Christ was true God and true man, sin alone excepted. At last they told him, that if he would renounce his baptism, and confess that he had erred, they would show him favor. But he replied that he had taught the pure truth, so he would adhere to it. Thereupon they said that he was in their city, and that he could not do so there; and that if they did not punish this, the king or the new Emperor should punish them on their bodies; thus they defended themselves like Pilate. But the brother said that it would go hard with them for this; for though God forgave every sin, yet He should judge the innocent blood, and they should not think that they should escape punishment, if they killed him, since the matter should come before Christ, who should judge it, and take care of it, at His day. After this they put him back into prison, where they left him until Monday evening, when the judge came again, with several others, and also a monk, to dispute with him. But they did not accomplish much, for he put the monk to utter confusion, so that the latter was glad to get away. Many other monks and priests were sent yet, to dispute with him; but they were all put to shame and derision, and were not able to cause this pious man to apostatize. Shortly after they were brought forth again and examined; but God continually gave them bold utterance, and wisdom, so that they could find no fault, or cause of death in him, save only that they did not sufficiently esteem the Emperor.

At one time they brought to Brother Henderick alone a subtle serpent and blasphemer, and said, "You don't want any ecclesiastics (monks and priests); hence we have brought to you a learned layman, to instruct you." But Henderick said that he did not want to be instructed by him, unless he were sufficiently instructed by God and His Word, since he did not want to seek life from the dead. This learned man then wanted to prove infant baptism, asserting that the apostles had ordained it. But Henderick replied and spoke to him in such a manner that he had to confess openly, that no infants were baptized in the days of the apostles, and that they had no faith during their infancy. This, Henry wrote upon the table with a piece of chalk, and called upon the obstinate lords to bear witness to it, and also how he had been silenced. He further said, "Thus will all your learned men be confounded before the Word of the Lord."

Several of the lords said that if these should be put to death, they should leave home. Once the brethren and sisters were all twelve left together from four o'clock in the morning until ten in the evening. They were joyful and of good cheer, and conversed with one another from the Word of God, and began to pray and praise God.

Brother Hans, as the minister, led them in prayer, as loud as he could, so that the people ran together and listened. But when the lords heard of this, they sent the bailiff thither, who asked them why they had made such a loud noise. They replied that they had been praying; however, they had concluded just before he came. Brother Matthias said, "We will call upon God whether anybody opposes or not." In the evening about ten o'clock they were separated again, and led away. On their way through the city, they joyfully sang, and made known their faith. Some of the councilors were bloodthirsty, and desired to put them to death; but others were opposed to it; for they felt persuaded, and confessed, that they were innocent. The executioner came at least five times, expecting to execute them, but his intention was frustrated each time. They intended to execute the minister and Brother Henderick (who had defended themselves and contradicted the most) first; if perhaps the others might be deterred thereby. When the minister heard that he was to die, he commenced to sing joyfully and thanked God for it, and earnestly besought Him to count him acceptable.

 

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Continued...

The 23d of August was the day fixed for the execution of the minister, Hans, and brother Henderick. They were brought before the court into the vault near the pillory. Much people flocked together, also some who were their friends, and had sent them food and drink. They went smilingly through the people to the place of execution, and seeing the great concourse of people coming from every direction, the minister said, "O what a beautiful feast day we shall have, since so much people are coming." They were very joyful, and hoped to get into paradise the same day, to their brethren and sisters that had preceded them, and to all the pious, of whom he had known very many. Revelation 6:11. There also came two monks, who sought to mislead them with false doctrine.

For awhile the minister contradicted them, showing them how deceitfully they dealt; but finally he refused to speak with them any longer, and said, "I will adhere to the truth, and the hour of my departure is at hand; I have something else to attend to now, than to talk with you." When the time had come that sentence was to be passed upon them, the seven judges could not agree in the sentence, and sent word to them, that they would send them another learned man to instruct them, whom if they should hear, they would defer the matter for their best; otherwise they would have to put them to death, though they did not like to do it.

But Hans and Henderick boldly said they would remain steadfast, and depart from the truth neither to the right nor to the left, and that on their account they need not spare them or delay any longer, but might pass sentence; but if they thereby sought more accusation against them, they acquiesced in what it pleased the Lord to do. The lords put their heads together, and dismissed the people assembled. When the two men perceived that sentence was not passed, they were sorry, since they had completely resigned themselves to death, and thought that they had contended long enough against the wiles of the serpent. Thus the multitude dispersed, leach going to his own, like people that had lost a battle. When evening came, they had to go back to prison, which caused them sorrow, since they had hoped now to seal the truth with their blood; but they had to wait for another time. Their being taken back to prison, caused much thought among the people; some said that God opposed the matter, and had frustrated it.

One of the councilors had firmly resolved that their execution should take place at the end of eight days, and not be deferred any longer; however, this also proved futile; for they remained in prison until in autumn, and had to suffer and be tempted much yet; after which they were condemned and executed.

Hans Smit, as the minister, was first executed. When being led through the city, he sang joyfully; he did not speak much afterwards, but went briskly to the place of execution, as a patient, dumb lamb. There he was strangled at the stake with a rope, and then bound fast with a chain, and singed with fire. Thus he offered his sacrifice, on the 19th of October, A. D. 1558. Three days after, the others were brought forth, and sentenced to death, namely, Henderick Adams and his brother-in-law, Hans Beck. There was one among the councilors at Aix-la-Chapelle, who was always violently opposed to the brethren, and hence it happened on one occasion, when they were disputing with Henderick, and the latter would not be moved, that this councilor became angry, and said,

"Away with them, away with them, to death and the fire; for all is lost on them; no pardon should be offered them any more," etc. But Brother Henderick said to him, "You will not live to see my death;" which was verified, for he died three days before Henderick, on the same day that the minister Hans Smit was executed. When on his deathbed, and near his end, he fell into great despair, plucked out his beard, and cried out most dreadfully, declaring that he had judged many persons, and had certainly sinned therein, and that God would punish him for his bloodthirstiness. He also said many other things of a similar character. Ps. 55:23.

Now when Brother Henderick Adams and the other brother were led to death, the executioner bound his hands so tightly that his fingers turned black; but he lifted up his hands to God, praising Him, that he was counted worthy to suffer this. In the meantime the bonds on his hands became loose. They were tied again, just as hard as before; but it was of no avail; for When he lifted up his hands again, the bonds fell off as before, which occurred several times, so that the judge became angry, and said to the executioner, that he should bind them fast; but the executioner replied, "You can easily see that binding is of no use here."

The last time Henderick flung the bond away among the people, so that he was not bound any more, and said, "It is not God's will, that I should be bound." He also said that such violence was contrary to God, and continued to speak boldly unto the end. Thereupon these two brethren, Henderick Adams and his brother-in-law were (like previously the minister) strangled at the stake, with a rope, and then bound to the stake with a chain, and singed with fire; which took place on the 22nd day of the month of October, A. D. 1558. A great number of people were present on this occasion, as was also the case afterwards when the brethren Matthijs Smit and Dileman Snijder were executed, on the fourth of January, 1559. Thus all five valiantly and steadfastly testified with their blood to the divine truth, though some of them had not yet become united with the church.

The sixth brother that had been apprehended with the others, through much disputation with the ungodly, apostatized from his faith; but after he was released he sincerely bewailed his apostasy, earnestly and truly repented, and again joined the church. The six sisters that had been apprehended at the same time, were severely scourged with rods, and then allowed to go their way, and thus returned joyful in the Lord, and constant in faith, to their fellow believers that were known to them:

 

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GOTTHARD OF NONENBERG AND PETER KRAMER,
A. D. 1558

Gotthard of Nonenberg and Peter Kramer were both of them faithful men, who walked to edification among the brethren in the duchy of Berg, where the truth of the Gospel began to shine again at that time, and very many came to the faith and knowledge of the truth. Thus these two men were called and chosen ministers of the church and providers for the poor [deacons], which office they assumed, and for a time faithfully discharged, and as they sought to live godly in Christ Jesus, the consequence was that they had to suffer persecution, as also appeared, since both were apprehended in one night, and brought to Winnick. There the steward took them, to vent upon them his arrogance, and to treat them with contumely. But they firmly resolved in their hearts, to adhere to the truth.

They lay there in prison a long time, and had to endure many temptations and conflicts in order to make them forsake the truth, in which case they should be free to return to their wives and children; and their lives should be spared. But the love which they had for their Lord would not permit them to abandon the truth, and turn to the doctrines of men. They much rather forsook their wives and children, and their temporal possessions, yea, finally even their lives, flesh and blood, which they would rather give for a spoil, that they might enjoy the crown, and that their names might be found in the book of life. When the time for their trial had come, they were brought before the learned, who employed many subtle stratagems against them. But these men, with the divine help, repelled all their subtle and insidious wiles undauntedly and fearlessly, and sought no other counsel or way; but as Christ had gone before, so they endeavored to bear His cross after Him; whereupon they were sentenced to be executed with the sword.

When brought forth from prison, to be taken to the place of execution, these men were and remained firm and immovable as a wall, and determined to adhere to the truth, and not to separate from the faith. When all saw their boldness, and perceived that they were upright, pious persons, and had to die simply on account of their faith, nearly every one wept; the steward, the judges, deputy, and executioner as well as the common people. But the hearts of these people were full of gladness, and they joyfully sang with a cheerful mind. Again they were approached with various wiles, the comfort of life being held out to them, in order to bring them into despondency. This continued for a long time, until two o'clock in the afternoon; so long did the steward delay the matter, thinking to intimidate them, in hopes that they should turn. For this reason he made strenuous efforts to bring them over to his views, so as to induce them to go to church, and hear the doctrine of the priests.

But when the steward did not succeed in bringing them over to his views, he called the executioner, into whose hands the prisoners were delivered. The executioner acted with reluctance, and received them with tears; for his heart misgave him. But Gotthard said to him, "How I have longed for this day; why do you delay so long?" When the executioner began to bind them, he said to them, "Dear men, be not afraid; for Christ also was bound innocently." When the steward heard these words he said to the executioner, "You must not speak in this manner." Then Peter said,"We will adhere firmly to the covenant of the Lord, which we trust we shall not break." Thereupon Gotthard began to speak, and said, "Here we must suffer tribulation. He that would hereafter be crowned, must fight valiantly now. As the bridegroom went before, so the .bride must enter into joy through much suffering and tribulation.

This we are taught by the words of Christ. The fact that the Lord was executed between two murderers, lightens the cross and affliction; hence we fear neither slaying nor killing. For if they have done this in the green tree, what shall be done in the dry? Luke 23:31. The servants of God must drink the sour wine now here upon earth; but when we get to Christ, we shall drink new and sweet wine with Him. Matt. 26:29. We must first bear affliction." With this, they reached forth their hands, and willingly suffered themselves to be bound, which astonished many. Yea, the common people were amazed, and said, "What marvelous thing behold we here I these men so willing to go to death, when they could easily obtain their liberty." Gotthard said, "We do not die, but pass through death into life eternal, to God and to all His dear children; of this we have a sure hope; hence accept this death with joy, and trust that we shall please God."

When the time had come for them to die, they rose to their feet, called upon God in heaven, and, as brethren in Christ, and as a token of brotherly love and unity, kissed each other with the sweet kiss of peace, as those that were united with God, and were thus beheaded standing. But since they were executed unjustly, the executioner said with great fear and trepidation, that he should never execute such men again.

After their heads had been severed from their bodies, the common people began to go home; but the steward called out to them, saying, "Don't be in such a hurry, but help bury these pious men first; they did not die for any crime; they are neither thieves nor murderers; they were pious of life and conduct; they embraced a faith which the lords and princes could not understand, and hence they had to suffer." Thus these pious witnesses of God were buried, and the seed of their blood did not remain without fruit in that place. To God be all the glory. Amen. This happened about the year 1558.

 

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JACQUES D'AUCHY, IMPRISONED A. D. 1558, BUT PUT TO DEATH AT LEEUWARDEN, FOR THE TESTIMONY OF JESUS CHRIST,.IN THE YEAR OF OUR LORD 1559

A Confession of faith of Jacques d'Auchy, made when in prison in the city of Leeuwarden, in Friesland; which confession he afterwards sealed with his death.

I believe in one only God, the Father Almighty, Creator of heaven and earth, as is written, in whom Abraham, Isaac, Jacob, Moses, and all the prophets believed. Gen. 1:1; Heb. 11.

I believe in Jesus Christ the only Son of the Father, who was from the beginning with God. And when the time which God had promised was fulfilled, this Word became flesh, and was born of the house of David, of a pure virgin espoused to a man named Joseph, of the house of David; which virgin is blessed among women. I believe that this true Son of God proclaimed the word of His Father through many signs and wonders. And after this He was delivered unto death under Pontius Pilate, and crucified and buried. I believe that this same Jesus Christ suffered for us. When we were His enemies, He suffered death for us, that those who believe in Him should not perish, but have everlasting life. I believe that this our Saviour was raised up: from the dead, as He had predicted, and sits on the right hand of God His Father. John 1:14; Micah 5:2; Gal. 4:4; Rom. 1:3; Matt. 1:18; Luke 1:42; John 15:24; Matt. 27:2; Isa. 53:7; Rom. 5:10; John 3:16; Matt. 28:6; Mark 16:9, 19; Acts 7:56.

I also believe in the Holy Ghost, as testified by John in his first epistle, 5th chapter, and 7th verse, where he says, "There are three that bear record in heaven, the Father, the Word, and the Holy Ghost: and these three are one." I also believe in the communion of the saints, whose prayer avails much. Jas. 5:16.

I also believe in the holy church, in which are those who believe in Jesus Christ, who by one Spirit are baptized into one body, as Paul says; and Christ Jesus is the Head thereof, namely, of the holy church, as is written. I Cor. 12:13; Eph. 5:23; Col. 1:18..

I believe that this holy church has power to open and to shut, to bind and to loose; and whatsoever they bind on earth is also bound in heaven, and whatsoever they loose on earth is also loosed in heaven. I believe that God has ordained in this holy church, apostles, prophets, teachers, bishops and deacons. Matt. 16:19; I Cor. 12:28.

I also believe and confess a baptism in the name of the Father, the Son, and the Holy Ghost, even as commanded and ordained by our Lord Jesus Christ, and practiced and written of by the apostles. And I also believe that all who have received this baptism are members of the body of Jesus Christ, in the holy church. Eph. 4:5; Matt. 28:19; Acts 2:38, 41; 16:31; Rom. 6:4; Col. 2:12; t Cor. 12:13.

With regard to the holy supper of Jesus Christ, I believe and confess what Christ has said concerning it, as is written, "As they were eating the supper, Jesus took bread, and blessed it, and brake it; and gave it to the disciples, and said, Take eat; this is my body. And he took the cup, and gave thanks, and gave it to them, saying, Drink, and divide it among yourselves; for this is my blood of the new testament, which is shed for many for the remission of sins: this do in remembrance of me." I believe this according to the declaration of Paul, who says, "The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the'body of Christ?""Whoso eateth my flesh, and drinketh my blood, hath eternal life; and I will raise him up at the last day." Matt. 26:26; Luke 22:14; I Cor. 10:16; John 6:54.

I confess marriage to be an ordinance of God; namely, a man and a woman united in the name of the Lord, in the holy church. For this cause shall a man leave father and mother, and shall cleave to his wife: and the twain shall be one flesh. .Wherefore they are no more twain, but one flesh. What therefore God hath joined together, let not man put asunder. The bed is undefiled; but whoremongers and adulterers God will judge. Gen. 2:24; I Cor. 7; Matt. 19:5, 6; I Cor. 6:16; Heb. 13:4.

I also confess that fasting and praying is very profitable, as practiced by the apostles. Matt. 6:16; Acts 13:2.

I regard the words of St. James as good and true, where he says, "Confess your faults one to another, and pray one for another that ye may be healed." Jas. 5:16. I believe that this must be done with an upright heart.

I also confess that the higher powers are ordained of God, for the punishment of the evil, and the protection of the good; for they bear not the sword in vain; to which powers the Scriptures command us to be subject, and instruct us to pray for them, in order that, as Paul says, we may lead a quiet and peaceable life. Paul also calls the power the minister of God. Therefore since he is the minister of God, I would pray him that he would be pleased to be merciful to me, even as God is merciful. I hereby disclaim all fellowship with those who would resist the power with the sword and violence, which I regard as a doctrine of devils. Wisd. 6:3; I Pet. 2:13; Rom. 13:1, 4; 1 Tim. 2:2.

I also believe in the resurrection of the dead, as it is written, that all men shall rise from the dead in their own bodies, when the Lord shall come in the clouds, with His angels; then He shall judge every one according to his works. Dan. 12:2; Job 19:25; Matt. 25:31; 16:27.

In short, I believe all that a true Christian is bound to believe of the holy church; and I believe with my whole heart in the articles, of the faith, and will live and die therein. I hereby renounce all false doctrines, heresies and sects, which are not in accordance with God and His Word. And if I have erred in any respect through false doctrine, I pray the Almighty God, to forgive me through His great love and mercy.

Also, if I have sinned in any matter against theEmperor, the king, or others, I pray them to forgive me through the great love and mercy of God.

 

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CONFESSION OF JACQUES D'AUCHY, MADE BEFORE
THE COMMISSARY AND THE INQUISITOR

When I had been in prison ten weeks, my first examination took.place. On the third day of January, A. D. 1558, reckoning the beginning of the year from New Year's day, the jailer came to me in the afternoon, saying that I had to appear before the commissary, in order to be examined concerning my faith. I was ready with a glad heart, and went thither with the jailer. When I entered the room where the commissary sat, I humbly saluted him. He returned my salutation, and said, "Jacques, is your name Jacques d'Auchy?"

Jacques. "Yes, my lord."

Com."Jacques, I have come here commissioned by the king, and the procurator general, to examine you with regard to the articles of faith."

Jaques. "Well, my lord, be it done then in the name of the Lord."

After we had had many words together concerning the faith, he began to ask me regarding the place of my nativity, my residence, and my life from my youth up to the present time; all of which I confessed to him. Thereupon I was led back to prison by the jailer.

In the afternoon of the next day, namely, the fourth of January of the same year, I was again brought before the same commissary. As I stood before him, he commenced to revile, vituperate and blaspheme the pastors and the flock of Christ, saying, "Is it not a pity that we suffer ourselves to be so deceived?"

Jacques. "Yes, my lord."

Corn,."I speak of you and others, who forsake our mother the holy church, and suffer yourselves to be deceived by a set of mischievous idlers and vagabonds."

Jac. I have not suffered myself to be deceived by such."

Corn. "No! when you believe such accursed villains and beggars as Menno, Leenaert, Henderick van Vreden, Frans de Kuyper, Jelis of Aix-la-Chapelle, and other such rascals, and forsake us and the true Word of God, do you not then suffer yourselves to be deceived?"

Jac. "I have not forsaken the Word of God; for my faith is founded upon the Word of God, and not upon men, nor upon the doctrines of men, since the prophet Jeremiah exclaims: 'Cursed be the man that trusteth in man, and maketh flesh his arm.' Jer. 17:5."

A little after this the commissary cried out, saying, "O the miscreants, such as Menno and Leenaert, how many have they deceived and led to all the devils and into perdition."

Jac. "My lord, I entreat you not to say such words; for it would be difficult and hard for you to prove that they are such as you assert them to
be." And, again, "They have not deceived, but have clearly taught the Word of God. And I do not believe that those who have believed in the Word of God, will go into perdition; but the Lord shall judge all things well."

Corn. "I will not dispute; for I myself receive instruction from those that are taught in the holy church. But I well know the character of you people, and of your doctrine: had you but the power, you should gladly cut our throats, which, as has been seen, you people have done at Munster, Amsterdam, and other places."

Jac. "O my lord, don't say such words against your own conscience; for I am persuaded that you know much better; since you have been in the council here for twenty years, as you say (this he had told me before); hence it seems to me that you know us better; for if we had such wicked hearts as to intend murdering people, we should not thus deliver ourselves into your hands; for were we only to speak against our conscience, and conceal the truth from you, you would have no power over us, since you can find no one that can accuse us with truth of having wronged or injured any one."

Corn. "Whence then originate so many sects and heresies? whence springs so much uproar and mutiny?"

Jac. "As far as the sects and heresies that are in the world are concerned, as those of Munster or Amsterdam, or elsewhere, we have in no manner fellowship or part with their works, nor with their doctrines, but we regard them as doctrines of devils. All these things cannot prevent the truth from being truth, and the Christians from being true Christians, any more than could in the days of the apostles all the sects and heresies that were round about them, and had some semblance of the Word of God."

After these and many other words which we had together, he began to get milder in his manner, and said to me, "You must not study so high, but suffer yourself to be instructed by those who are more learned and wise than you, and you must believe in the Word of God."

Jac. "O my lord, how should I not believe in the Word of God? For this same Word I am imprisoned here, and stand now before you, to give answer concerning it."

Corn. "You are not imprisoned for the Word of God, but for your evil deeds."

Jac. "My lord, have you heard any one complaining that I wronged or injured him in any way?"

Corn. "No; I have not heard that any complaint has been made against you."

Jac. "The Lord be praised, that it is not for my iniquity, but for the testimony of the true faith."

Corn."Not so; but for your crimes, since you have offended against his Imperial Majesty, and transgressed the command of the king our lord."

lac."If I have transgressed the king's command, it is a small matter, since I have fulfilled thecommand of that King who is the true God and eternal King."

Corn. "You have also transgressed the command of God, and of our mother the holy church."

Jac. "My lord, you cannot prove to me by the holy Scriptures, nor can any one else, that herein I have transgressed God's command."

Corn. "It shall be proved to you. Well then, let us begin to finish the articles in which I have been charged to examine you."

We had many more words, which it would take me too long to relate here, besides that I do not remember them well. The commissary was somewhat discouraged,and listened attentively to whatever I wished to say.

Thereupon he asked me when I came to Emden, and where I had taken up residence, and whether I had been directed to these people. I answered, "Yes."

Corn. "Who directed you?"

Jac. "A good friend."

Corn. "In whose house were you?"

Jac. "I do not know the house in which I was."

Corn. "Who was it that brought you to Leenaert?"

Jac. "They were men and youths, women and maidens."

Corn. "What were their names?"

Jac. "As to their surnames, I should have had much to do, to know them all by their names and surnames, since I was not there long enough to learn them all."

Corn. "When you came into the house, where was Leenaert? What did he preach about?"

Jac. "He preached the pure Word of God."

Corn. "Of what, and of which articles did he preach?"

Jac. "He taught amendment of life, and that we must put off the old man, and put on the new; he forcibly showed by the Scriptures that those who walk after the flesh, and after their lusts, have no part in the kingdom of God."

Corn. "Did he not speak of some other things?"

Jac. "My lord, I should have much to do, to retain all, even as it would cost you, I think, much trouble and labor to retain a sermon that was preached eighteen months or two years ago." -Coin. "Did you there receive your second baptism?"

Jac. "I have received but one baptism, and that according to the ordinance of Christ."

Corn. "Did you not also receive a baptism in your infancy?"

Jac. "I do not know what was done to me in my infancy, I have no remembrance of it."

Corn. "Did not your father or your mother tell you that you were baptized, and did you not have sponsors?"

Jac. "Yes, I think they told me, and I have also called some persons godfather and godmother, but this was not in accordance with the Scriptures."

Corn. "Well, was that not enough? Have you besides this received something more from Leenaert, namely, water or baptism according to your notion?"

Jac. "I received from him baptism according to the Word of God." Coin."Do you not consider the baptism good which you received in your infancy?"

Jac. "Had I considered it good, and a baptism, I should not have received another; for it is written that there is one Lord, one faith, and one baptism, and not many baptisms." Eph. 4:5. Coin."Did you receive the baptism which Leenaert administered to you in the house in which you were assembled?"

Jac. "Yes."

 

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Com. "Was it after or before preaching?"

Jac. "After preaching."

Com. "Did he not speak of baptism?"

Jac. "Yes and he showed by the holy Scriptures what it was, and what baptism signified; he humbly admonished the applicants for baptism, to observe well and take good heed what they accepted, and showed the cross and persecution which result to them that have come so far; and many other demonstrations from the holy Scriptures."

Com. "Were you not afraid of the decree of the Emperor?"

Jac. "No; neither am I now."

Com. "Jacques, it will go hard with you, unless you submit to mercy for your misdeed."

Jac. "My lord, I expect mercy from the Lord; but I am not aware that I have offended against the Emperor or the king, for which I should look for mercy. And if the decree is contrary to the Word of God, it does not appear to me that in fulfilling the command of God, I offend against any one whoever he be!"

Com. "Jacques, Jacques, think what the decree says."

Jac. "My lord, I well know that it has more authority in this world than the Word of God to put to death those who believe on His name and depart from unrighteousness, as is written that it should be so. (Isa. 59:15; Matt. 10:17). But what will it signify when you shall have done with me according to the decree, and shall have put me to death? You will have nothing but a vile and mortal body, which is subject to corruption; but as regards the soul, you cannot touch it, and when you appear before God's judgment, you shall know what you have done." Matt. 10:28.

Com."Jacques, I do not seek your death, God knows; I should be sorry to see you suffer in the least."

Jac. "My lord, this will be seen in the end, how comes it then that you thus shed the innocent blood here, when you do not understand the faith as you have told me? Why do you not ordain then that those who cannot recognize your faith to be true and good, be banished from the country, with retention of their life and property, as is done throughout Germany, and also in Oostland,* which countries do not judge the Word of God, to shed blood?"

After many other words he asked, "What do you think and believe of the sacrament of the altar?"

Jac. "Do you mean the breaking of bread?"

Com. "Yes."

Jac. "I confess and believe as Christ ordained it, as the apostles practiced it, and as Paul writes concerning it to the Corinthians." Com."How do you understand it?"

Jac. "Just as it is written; I do not want to comment on the Word of God." This satisfied him, and he so wrote it down on his paper. Com."What do you think of the mass, confession, and absolution of the priest?"

Jac. "As regards the mass, I know it not, nor do the Scriptures; I have never read this name in the Word of God." Com."What shall I write then in regard to this?"

Jac. "I do not know; whatever you please, my lord."

Com. "Will you not confess simply that you believe in the ordinances of the true and holy church, according to the teaching of the Scriptures and as a good Christian is bound to believe?"

Jac. "Yes, my lord, with all my heart." He wrote this down. Cont."Who were your instructors in this doctrine, and with whom did you converse in the beginning, and in what place?"

Jac. "I had my conversation at Antwerp, speaking of the Scriptures with many, but my principal instruction and foundations I derived from reading the holy Word of the Lord." He also wrote this down.

Com."Now, see here is an important article, namely, whether you have not been a minister, or a deacon over the poor, or an exhorter, or have held some other office in the assemblies of the brethren?" Thus it was written on his paper as well as I could perceive or see. I did not know at first what he meant by calling this so important an article: I answered thereupon, "No; I do not feel myself qualified for it, but am a humble member in the congregation."

Com. "Were you never in a meeting, before you received baptism?"

Jac. "Yes, two or three times at least."

Com. "In what place was' it, and in what houses?"

Jac. "As regards the houses, I. do not know to whom they belong."

Com. "What kind of houses were they, large or small?"

Jac. "We assemble wherever we best can, as opportunity offers itself, and I remember to have been in very poor little houses, that resembled stables more than houses." He thus wrote this down on his paper. Com."Did you also attend the meeting with the brethren, after you received baptism?"

Jac. "My lord, this answers for itself; you may well suppose that if I was there before, I was there still more afterwards."


Com. "Is your wife of the same doctrine as you are, and is she also rebaptized?"

Jac. "I have enough to do to answer for myself without answering for my wife; and if she were here she could answer for herself; but nevertheless, I regard her as a woman that fears the Lord." This satisfied him.

On Saturday morning, the 8th of January of said year 1558,1 was brought into the same room, before the inquisitor, who had lately been appointed here by the King of Spain, with full power from him to bind or to loose, to release or to put to death. When I came before him, I humbly saluted him; he returned my salutation and said to me, "Jacques, I am very glad of one thing, namely, at what the procurator general has told me, that you are ready to confess your guilt, if it can be proved to you by the Scriptures that you have transgressed the commandment of God; and are in error; are you still of the same intention, and will you accept the Scriptures?"

Jac. "Yes; and I am ready to listen to all good instruction according to the Word of God." He had the confession which I had made before the commissary, and asked me, "Will you still confess that you received baptism from Leenaert?"

Jac. "My word is not yea and nay, but yea, yea, and as I confessed, so I still confess openly." Inquisitor. "Was not the baptism you received in your infancy enough for you, without receiving another?"

Jac. "I do not regard the baptism which I received in my infancy as baptism according to the Word and ordinance of God." Inq."I shall prove to you; but do you not believe that infants are born in original sin?"

Jac. "David indeed says that he was conceived in sin, even as all infants are; but sin is not imputed unto them, since Christ has died to take away sin, as Paul testifies everywhere in his epistles. And as by one man sin entered into the world, and death by sin, so grace has abounded through Jesus Christ." Rom. 5:12, 15.

Inq. "How are infants purified, if it is not done through baptism?"

Jac. "They are purified through the blood of Christ, since He is the Lamb which taketh away the sin of the world."

Inq. "How are they purified from original sin?"

Jac. "My lord, I have told you, namely, through the blood of the Son of God, who died for us when we were yet enemies, and unbelieving."

Inq. "Do you not believe that infants bear their sin from Adam, till they are purified through baptism?"

Jac. "This must be proved to me by the Scriptures; I believe the word of the prophet, who says: 'The son shall not bear the iniquity of the father, neither shall the father bear the iniquity of the son; but the soul that sinneth it shall die.'" Ezekiel 18:20.

Inq. "It is not to be understood thus; but the child is impure until it has received baptism."

Jac. "Are the infants purified through the external sign of the water?"

Inq. "No; but they must be purified with water, and then with the Holy Ghost."

Jac. "Which washing precedes; the external or the internal?"

Inq. "The external; and after these words: 'In the name of the Father, and of the Son, and of the Holy Ghost' have been spoken, they are purified internally."

Jac. "My lord, you say this without warrant of Scripture; for Christ says that those are hypocrites who first make clean the outside; but that first, that which is within shall be cleansed, and the outside will be clean also." Matt. 23:25, 26.

Inq. "You err, and do not understand the Scriptures, and have suffered yourself to be deceived by a set of vagabonds."

Jac. "My lord, I rely not upon men; but it has not been given me to understand it differently, and men can not give me the faith; for it is written in the prophets, They shall all be taught of God.' Isa. 54:13. And Jesus Christ says that no man can come to Him, except it be given him of the Father. John 6:44. But now, my Lord, prove to me exclusively by the Scriptures, that the baptism of little infants is a planting and ordinance of God, and that it was practiced by the apostles, and I shall believe it."

Inq. "The ordinance was made by Jesus Christ, when He said: 'Except a man be born of water and of the Spirit, he cannot enter into the kingdomof God."' John 3:5.

Jac. "'Christ is not speaking to infants, but to a doctor in the law; nor does He speak of little infants that have just been born; for He says afterwards in the same chapter: 'That which is born of the flesh is flesh; and that which is born of the Spirit is spirit. Marvel not that I said unto thee, Ye must be born again. The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth: so is every one that is born of the Spirit.'" Verses 6-8.

 

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After I had read this in his German testament, printed at Zurich, I said, "My lord, if the external baptism of infants is the new birth, we know whence it comes, for we can see it with our eyes."

Inq. "How do you understand it then?"

Jac. "I understand it to be the new birth of him that was in the old Adam, in the body of sin; that we must put him off, and mortify and crucify the body of sin, together with all its lusts and affections, in order to be born again unto newness of life, after the new man Christ Jesus, as Paul testifies at length."

Inq. "This is to be understood with reference to adult persons; but the little infants that are impure, must be cleansed with water, that they may obtain salvation."

Jac. "What do you believe concerning infants that do not receive baptism here, according to the faith which you hold, namely, from the pope?"
Inq. "They all go to the devils."

Jac. "O my lord, it is written: 'If you judge, judge righteously.' And Christ says: 'With what judgment ye judge, ye shall be judged.' Matt. 7:2. You condemn innocent infants, notwithstanding Christ says that theirs is the kingdom of heaven." Matthew 18:3.

Inq. "Those children were baptized or at least had received circumcision, which served them instead of baptism."

Jac. "The Scripture does not state that they were circumcised, and you cannot show whether they were Jewish or Gentile children."

Inq. "The inhabitants of Jerusalem and thereabouts in Judea, were all Jews."

Jac. "Luke makes a different statement, saying (Acts 2:5) that at Jerusalem, in Judea, every kind of tongue under heaven was represented."

Inq."Is it not a sad thing of you people, that you thus err in the Scriptures? Does not Paul say that He [Christ] cleansed His church with the washing of water?"

Jac. "Paul says: 'With the washing of water by the word.' Eph. 5:26. Now, then, can you cleanse infants by the Word? or only by the washing of water? for they cannot believe the Word."

Inq. "Then they are damned, since they do not believe."

Jac. "Don't speak thus; for they are innocent and poor in spirit, and to such belongs the kingdom of heaven." Matt. 5:3. He said as before, "First of all they must be purified by water baptism, in order to attain salvation."

Jac. "The apostle Peter clearly declares that as the ark which Noah had made preserved from death and the wrath of God those who had forsaken the company of the wicked and of the world, and had entered into it, so baptism is to us for salvation; but the apostle does not at all esteem the baptism which takes away the filth of the flesh, unless there be a good testimony of a good conscience before God; and I do not believe that infants have the testimony of a good conscience, since they know neither good nor evil." I Peter 3:21.

He made no reply to this, but looked at me sharply, and, after a few moments said, "Is it Calvin who writes: 'Attestation (that is, testimony) of a good conscience?' These are the false prophets that deceive you, people; but the genuine text does not read so."

Jac. "I am not imprisoned for the doctrine of Calvin." I begged him again and again to let me read in his book, how the apostle wrote it, namely, in his own testament which he had before him, or in his Latin Bible, which was of very small size, and translated and printed by Rombertus Stephanus, at Paris. But however I prayed him, he would not let me read; hence I said to him, "My lord, you ought not prevent me from proving the word, since you contradict it." After additional words he said to me, "Since you will not believe in the holy teachers, such as St. Ambrose and St. Augustine (and a host of other saints whom he named to me), and in the ordinances instituted by the holy church, what then will you believe?"

Jac. "I believe only in the ordinance of Christ; or prove to me that the apostles baptized little infants, and I shall believe it."

He attempted to do this by the households that were baptized, in which, he said infants might well have been included. I replied that the Scriptures said nothing about there having been any infants there, but that they clearly prove that those households heard and believed the Word, as is written of the jailer, and also of Cornelius, the centurion, and all that were of his house, who received the Holy Ghost as well as the apostles; namely, those who heard the Word. Acts 16:34; 10:45."Hence, my lord, you cannot prove to me, that there were infants there."

Inq."I will not insist upon it that there were infants there, or that there were none there, since it admits of doubt; but you must believe what the fathers and the holy doctors have ordained concerning it in the church, and practiced until the present time."

Jac. "Did those teachers institute this ordinance with a good intention; or did they institute it because it was an ordinance of God, contained in the Scriptures?"

Inq. "They did it according to the Word of God, with a good intention."

Jac. "My lord, you well know how strictly the people of Israel were forbidden to do anything according to their own opinion, but that they were only to do what the Lord commanded them. Deuteronomy 4:2. For Saul was rejected of God, because he had not acted truly according to the word of the Lord which had been commanded him, but had followed his own opinion." I Sam. 15:23.

After many other words, which we had together, he went away from me, saying, "Jacques, I beg you, that you will well consider this matter; for you are in error and deceived."

Jac. "I am neither inerror nor deceived, and I have already considered the matter: since you cannot prove to me by the Scriptures that the baptism of infants is an ordinance of God, hence I do not believe it."

Inq. "Why do you want me to prove it, since you do not believe in the holy teachers of the Catholic church, nor their ordinance."

Jac. "My lord, it is written: 'Every plant which my heavenly Father hath not planted shall be rooted up."' Matt. 5:13. After many other words he went away, saying to me, "Farewell, Jacques; consider the matter well and pray diligently to God." I also bade him adieu, and said that I did indeed hope always to call upon the name of the Lord for help. Ps. 116:4.

There were many other words that we had together, which I have not written, because I do not remember them well, and I was seized with an attack of fever. I have forgotten to write his allegations with which he sought to prove that circumcision was a figure of baptism, and hence, it [the latter] had to be used in like manner; whereupon I proved to him by the Scriptures, that circumcision was a figure of the covenant, and signified nothing but that they were included in the covenant, and children to whom belonged the promise. Gen. 17:11. But Paul shows us that he is not a Jew or child of Abraham, who is one outwardly, or according to the flesh of his seed; but he that is one in the heart, as Christ says, that they are Abraham's children, who do the works of Abraham, though they be Gentiles according to the seed of the flesh. Rom. 2:28, 29; John 8:39.

And I showed him that baptism signifies the true regeneration, even as Christ showed Nicodemus, and the putting off of the old man, in newness of life, and that hence we had to be regenerated, and not born anew, as they would assert; and that where there was no regeneration, there was no need of a sign, since this were only mocking God. John 3:5; Rom. 6:4. He said to me, "Shall the infants have no part then in this sacrament?" I told him that the sacraments had been left to be used in the holy church, for those who have ears to hear, and hearts to comprehend, and to understand the sacraments; and not for infants. We conversed much more yet on this article, and I showed to him .the abuse which they have in their baptism, contrary to the Scriptures, and concerning the baptism of prudent midwives, how that they regard it as good, and yet rebaptize the recipients of it; I therefore told him that they were Anabaptists.

On Monday, the 10th of January of the same year, I was again brought before the same inquisitor, who, after a few words asked me, "Have you made up your mind with regard to baptism?"

Jac. "I have nothing else to say, than what I have told you already: since you cannot prove to me with the Scriptures, that the baptizing of little infants is an ordinance of Christ, I do not believe in it, but hold to the baptism which Jesus Christ ordained, and which He commanded His apostles.",

Inq. "This the false prophets have taught you, of whom the Scripture says that they shall come, and who have gone out from us."


Jac. "Such false prophets shall be known by their fruits, says the Lord. And as regards your remark that they went out from you, Paul, when at Miletus, showed to the elders of Ephesus (Acts 20:30), that among them, and out from the flock, there should arise wicked men, teaching perverse things-is it not so, my lord?"

 

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Inq. "Yes."

Jac. "Is not, then, my lord, the baptism which you people practice, a perverse and utterly contrary thing, since Christ commanded to .baptize those who believed and were instructed and taught. And the apostles baptized only those who received the Word; but you people baptize only those that do not believe, and cannot be instructed or taught, nor receive the Word, since they are infants: which appears to me utterly contrary, and like putting the cart before the horse."

Inq. "This is because you are in heresy, my child, and do not believe the holy teachers; see how it will go with you. Well then, let us speak of another article." And having seen and read the confession which I had read before the commissary, as I said before, he asked me, "What do you believe of the eucharist?"

Jac. "What is that?"

Inq. "Of the sacrament of the altar."

Jac. "Do you mean the Lord's Supper, or breaking of bread?"

Inq. "Yes, it is the same thing, eucharist, sacrament or supper."

Jac. "My lord, it is not the same name; for, see, how the apostles named it: Luke says that they brake bread from house to house, and not the body of Christ." Acts 2:46.

Inq. "That which Luke speaks of there, is the Word of God, which they distributed to every one."

Jac. "My lord, so say also David Joris and other heretics, who abolish the breaking of bread. But observe, when Paul was at Troas and they had gathered together in the night, so that a young man fell down from the high loft, Luke says that Paul continued his speech until midnight, so that the young man fell through a window; and when they had come up again, Paul having raised him up, they brake bread and eat it; they did not eat the word; after which Paul talked till break of day, and then departed." Acts 20:7.

When he heard this he looked at me sharply, and did not know what to say."Do you not believe," said he"that when the priest has pronounced the words, our Lord is in the bread, in flesh and blood, just as the Jews had it in their hands, and crucified it?" This question he asked me very many times, and as I did not seek to dispute with him, I said, "My lord, if you can prove it to me by the Scriptures, I will believe it." He urged me, saying, "Say yes or no, what do you believe of it?"

Jac. "That which the Scriptures testify with regard to it."

Inq. "I ask you whether you do not believe that He is in the sacrament, in the flesh and blood, just as He was on the cross?" Perceiving that he became heated, I delayed a little with my answer.

Inq. "Well, what do you say?"

Jac. "Nothing, my lord."

Inq. "That I hear, but why do you wait so long with answering, yes or no?"

Jac. "My lord,it is written: 'Be swift to hear and slow to speak.'" James 1:19.

Inq. "Well then, Jacques, say but yes or no; if you believe that He is in the bread, in flesh and blood, say yes."

Jac. "My lord, if I were to say yes to you, how could I prove it to you by the Scriptures, that He is there in flesh and blood, after the priest has pronounced the words? for I have never read it in the Scriptures, and since I could not prove it to you, therefore I will not say that it is so."

Inq. "Then you do not believe it, do I hear, No?"

Jac. "I believe nothing further concerning it than what the Scriptures testify, and how should He be in the bread, my lord? since it is written, that He ascended into heaven, and sits on the right hand of His Father, until He shall have made His enemies His footstool." Mark 16:19.

Inq. "Do you not believe that He is able to sit on the right hand of His Father, and also to be in the bread?"

Jac. "I believe that He is the Almighty; but He cannot do contrary to His word; for He must be true, and He is the only truth Himself." John 14:6.

Inq. "Will you not believe this Scripture: 'Take, eat; this is my body, which is given for you?' Do you not believe then that it is His body?"

Jac. "Which do you believe to be His body, that which was delivered and suffered for us, and sat at the table, and spoke, or that which He held in His hand, namely, the bread? Was this delivered for us, and did the bread die on the cross for our sins? and did not the bread represent His body?"

Inq. "Both."

Jac. "I have never read that there are two Christs, but only one only Son of God." This I had often told him before.

Inq. "These two are but one; and the wine, too, is His blood, after the priest has pronounced the words."

Jac. "Does the wine become His blood, after the word has been spoken, and does it always remain blood, and not wine?"

Inq. "After the word has been spoken, the bread is His true flesh, and the wine is the true blood of Christ, and they remain flesh and blood."

Jac. "What then did Christ mean to indicate to His disciples, when He said, This is my blood of the new testament, which is shed for many for the remission of sins. But I say unto you, I will not drink henceforth of this fruit of the vine.' Matt. 26:29, etc. My lord, Christ calls it His blood of the New Testament, and yet He indicates to His apostles, that it is still a fruit of the vine, seeing He still calls it so, after He has said that it is His blood."

Inq. "Where do we find this written?"

I then took his German testament, which he had before him, and read the passage to him. After I had showed and read it to him, he said to me, "You must not govern yourself according to your own understanding, but according to the exposition of the holy teachers, such as St. Augustine, Ambrose, and others of the ancient church."

Jac. "I am well satisfied with St. Paul's exposition, without seeking for many other expositions."

Inq. "Where has Paul expounded the sacrament of the altar?"

Jac. "Paul has expounded and indicated to the Corinthians, what the Lord's supper and the breaking of the bread is."

Inq. "Show it to me?" I still had his testament, and read to him the tenth chapter of the first epistle to the Corinthians, where Paul says, "I speak as to wise men; judge ye what I say. The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ?" Verses 15, 16.

I had scarcely read this when he hastily replied, "This is against you, for the apostle there clearly proves that there is flesh and blood in the bread and wine, and that we are partakers of the body of Christ."

Jac. "My lord; if you please, let me read a little further, and you shall see that Paul is not speaking of the body of Christ in flesh and blood, as it hung on the cross; but of His church, which is His body; for when He says that we have communion, and are partakers of the body of Christ, he says: 'For we being many, are one bread, and one body: for we are all partakers of that one bread."' Verse 17.

Inq. "The apostle speaks here of another body, namely, of his church."

Jac. "I do not find that Paul makes any distinction between two bodies, but that he speaks of but one body of Clfrist."

Inq. "What then do you understand by eating His body and drinking His blood?"

Jac. "Just what Paul indicates, that it is the communion or partaking of the body of Christ."

Inq. "My child, how deceived you are! Do you understand then, that you can by communion be a partaker of the body and blood of Christ, without eating and drinking thereof?"

Jac. "My lord, I am not deceived, but my foundation is the Word of God."

Inq. "Well then, what do you understand by this communion?"

Jac. "The apostle tells us this, when he says, in the same chapter: 'Behold Israel after the flesh: are not they which eat of the sacrifices partakers of the altar?' Verse 18. Behold, my lord, here is the simile by which Paul indicates it to the Corinthians; do you not also understand it so, my lord?"
Inq. "Yes."

Jac. "My lord, I do not think that you mean that those who were partakers of the altar, therefore ate the altar, but only the sac-:nces which lay on the altar."

Inq. "Do you think that the same obtains with the sacrament?"

Jac. "My lord, it seems to me, that when we eat the bread, we thereby signify that we have part in the body of Christ; and yet we eat only the bread, and not Christ, just as Israel did not eat the altar, but only the sacrifices and yet, by eating the sacrifices, indicated that they were partakers of the altar."

Looking sharply at me, he said, "What an error! and do you not believe that in eating the consecrated bread we eat the body of Christ?"

Jac. "Paul does not teach this, neither do I understand it so." Inq."Is it not a sad thing of you people, Jacques, that you do not believe the Word of God, which says: 'This is my body; this is my blood; do this in remembrance of me?"'

Jac. "I believe the Word of God; Christ clearly indicated that He should notbe there bodily, since He said that it should be done in remembrance of Him. Paul also says: 'As often as ye eat this blead, and drink this cup, ye do shew the Lord's death till he come.' I Cor. 11:26. Hence He is not there bodily, seeing He has not come yet."

Inq. "He is certainly there bodily, according to the word of Christ, and all the holy teachers expound it so."

Jac. "I think more of Paul singly, than of all the, other teachers, and I hold only to Paul's exposition."

Inq. "You must also believe the holy teachers of the Catholic church."

 

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Continued...

Jac. "I believe the holy Scriptures, and only the Word of God."

Inq. "If you believe the Word of God, you must believe that he that (when the bread is consecrated, and the words have been pronounced), receives it bodily, receives the body and blood of Christ, since Christ says so, and He does not lie, but speaks the truth."

Jac. "I know full well that Christ speaks the truth, but we must understand how He speaks when He says: 'I am the bread which came down from heaven, and the bread that I will give is my flesh' (John 6:51); do you believe this?"

Inq. "No, do you believe it?"

Jac. "I shall not tell you, neither do we now dispute about it; but because you say that we must believe as Christ says; behold, when He says: 'I am the vine and my Father is the husbandman.' John 15:1. Paul also says that the Rock of which the children of Israel drank was Christ." I Cor. 10:4. Inq. "No, no, all these words are not to be believed thus; they are only types of Christ."

Jac. "So is this -expression."

Inq. "But this is a sacrament which is left us as a memorial of the body of Christ."

Jac. "My lord, behold Israel after the flesh; the lamb which they ate was called the Passover and a perpetual memorial, that through the mighty hand of God they had gone out of Egypt, out of the house of bondage; and so is also the bread which we break, a memorial of Christ, who has redeemed us from sin and eternal death, delivering us from the bondage of the devil and the enemy."

Inq. "Yes, according to the opinion of your pastors, Calvin and Zuinglius, and like heretics, who have introduced new doctrines; but we have been in this faith over fourteen hundred years; why do you not believe us?"

Jac. "My lord, should I believe because of the long time? there were many heretics, such as the Sadducees, Nicolaitans, Gentiles, and many others, who erred much longer yet. Turn to the Scriptures alone, according to the example of the good King Josiah." II Kings 22:11. Inq."Do you think so my son? No, No."

Jac. "My lord, so did the children say to Jeremiah, when they were out of the way. Jer. 18:18. You also well know how they abused the grace of God, making a golden calf, praising iit and saying: 'This is the god which brought us up and delivered us out of Egypt.' Ex. 32:4. Thus your people now say of the bread. It is Christ who died for us."

He became angry, and asked me, "Are we idolaters, because we worship Christ?"

Jac. "No, if He is in the bread; but if He is not in it, what else are you?" IM."Well then, what do you believe concerning it? say but a word, yes or no." Jac. "My lord, you have heard that I believe that He sits on the right hand of His Father in heaven."

Inq. "But in the bread?" Jac."My lord, I have told you that I believe in regard to this according to the testimony of Paul."

Inq. "Then you do not believe, I perceive, that the holy flesh of Christ is eaten as a sacrament?" Jac."Do all who receive the bread, also receive the body of Christ?"

Inq. "Yes, completely, whoever they may be."

Jac. "Does a robber, murderer, rogue, or other person who is full of treachery, deceit and wickedness and who feels no sorrow or grief for his evil deeds, but does still intend to lead such a wicked life, does such an one receive the body and blood of Christ?"

Inq. "Though he were the worst man in the world, yea, even a Turk or heathen, if he came to the sacrament, he would receive the body and. blood of Christ, as well as any other person, yea, what is more yet, if -he were a beast."

Jac. "How, my lord, could it be possible, that the unbelieving, ungodly and unrighteous, to whom eternal damnation is promised, should receive the body and blood of Christ? It would necessarily follow, contrary to all Scripture, God willing or not, that they would have eternal life, and the beasts as well as we, because the Lord has promised that whosoever eats His flesh, and drinks His blood, has eternal life; and thus the ungodly would have part in the body of Christ and- of Belial, in light and in darkness, which is impossible; as .Paul says." John 6:54.; II Cor. 6:15.

Inq. "How? do you not understand what Paul says, that he that. eats this body, receives his judgment?"

Jac. "Hold on; my lord; do not break the Scriptures, for Paul says: this bread; and not: this body." I Corinthians 11:27. Inq; "Well then, whosoever eats of this body, or this bread, and drinks this cup, unworthily, receives damnation to himself." Jac. "My lord, he that receives his judgment is far from receiving the body of Christ; but it is the sentence .of his death that he receives."

Inq. "Well then you certainly acknowledge these words of Jesus Christ, 'Whoso eateth my flesh, and drinketh my blood, hath eternal life' ( Jno. 6:54); hence, you -must certainly believe that we can eat and drink Him; as He says." Jac. "I believe the words of Jesus Christ but not in the manner the Jews did, who were offended at Him, and said: 'How can . this man give us his blood to drink, and his flesh to eat?' yea, even His, disciples."

Inq. "This was because they did not understand it well." Jac. ".This I readily believe; for if they had understood it well, they would not have said it, and His disciples would not have forsaken Him because of these words, as they did."

Inq. "Understand well, my son, this was because they understood that His flesh had to be eaten roasted or boiled, like other meat; but He spoke of the sacramental eating; otherwise the.eating would not have availed anything. But do you not believe that we eat His flesh sacramentally,which is a sacrament, which He left us under the form of bread and wine, into which He has transformed Himself?"

Jac. "Then He left behind Him things that are good for nothing."

Inq. "How so?" Jac. "For this reason, my lord, when His disciples understood it so grossly, as you and others do,.He said to them that the flesh profiteth nothing, but the Spirit that quickeneth; and my words, said He, are spirit and life (Jno. 6:63); hence, what, profit is it, if we eat His flesh?"

Inq. "This was because they did not understand it well, as I have already told you." Jac."My lord, I indeed believe that if they had understood it well, it would not have been necessary for Him to indicate to them that He had allusion to His Word."

Inq. "How do you know that He was speaking of His Word?" Jac."My lord, I know that it was of His Word, even as it is written that man shall not live by bread alone, but by the word that proceedeth out of the mouth of God, which alone quickens us in God unto eternal life." Matt. 4:4.

Inq. "Behold, how your deceivers have instructed you in their new doctrines." Jac. "My foundation does not rest upon men, but upon the Word of God."

Inq. "Why then will you not believe, like your mother the holy church, that after the words are pronounced, the bread and the wine are changed?"

Jac. "My lord, I have already told you that it is because there is nothing of this kind written in the Scriptures, for neither the bread nor the wine which Christ gave were changed."

Inq. "Oh, certainly it was."

Jac. "My lord, I have proved to you, that He still calls it a fruit of the vine, after the words were spoken." -Inq."Do you not believe then, Jacques, that Jesus Christ is Almighty, and that He had power to give His disciples His blood to drink?"

Jac. "I know, my lord, that He is Almighty, and that He was able to do it; and even if He had done it, my lord, has He promised you, that. you people should also perform such a work?"

Inq. "But is Jesus Christ not able to leave us this in His sacrament, for a testament?"

Jac. "Yes, my lord, had He said so; for He had power over the .winds, and the devils, to change water into wine, and to make Himself invisible. Matt. 8:26; John 2:9; Luke 4:30. In short, I believe that He is Almighty in all things; but a sinful man does not have this power."

Inq. "Not! if he utters the same words of Christ?"

Jac. "The power does not lie in the words; this would be the same as sorcery. And if, any one were to say to a sick man: 'Be thou whole,' in the same manner in which Christ said it, it would not heal him."

Inq. "Then you do not believe that Christ Jesus is in the bread?"

Jac. "My lord, I think you have heard my resolution as to what I believe with regard to it. Christ said that we, should do it in remembrance of Him: now, if He-were present, how could it be done in remembrance of Him?"

Inq. "Oh, how these villains, Zuinglius and Calvin, have deceived you; those profaners of the sacrament, who pervert all Scripture:into the contrary."

Jac. "My faith is not founded upon the doctrine of either Calvin or Zuinglius."

 

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Continued...

Inq. "Upon what then?"

Jac. "Upon the Word of God, and the foundation of the apostles."

Inq. "How? you do not believe the Word of God."

Jac. "My lord, how should I not believe the Word of God? For this same Word I am a prisoner, and stand here in chains before you, to bear witness to it."

Inq. "My son, it is for the word of Satan, and not for the Word of God."

Jac. "My lord, take care what you say, lest you blaspheme; for I have not quoted the word of Satan for my doctrine and faith, but the pure Word of God; but you quote to me the word and exposition of men."

Inq. "It is the word of the holy teachers of the church, whom you reject; behold here the cause of your error."

Jac. "I do not reject them, but I leave them undisturbed; for I find material enough in the Word of God to lay a good foundation, and water of life enough to drink in the pure fountain, without running to the brooks or pools, which are mostly filthy and turpid."

Inq. "Well, this does not bring us any further; it is late already; since you will not believe as our mother the holy church instructs you, take heed and consider the matter well; for you are in such error, that if you die in this state, you will be damned to all the devils, in the depths of hell."

Jac. "My lord, it is written that judgment belongs to God alone; how then do you so presumptuously usurp God's place? God will judge me."

Inq. "Jacques, this is all clear; for you do not believe, and he that believeth not is damned, says Christ." Mark 16:16.

Jac. "It is written, Judge not according to appearance, but judge righteous judgment.' John 7:24. If I did not believe it, I would not quote the Word of God in my defense." Inq."All heretics do this. Well then, pray earnestly to God, that you may return to the holy church."

Jac. "I trust through the grace of God, that I have become a member of the true and holy church, which has been cleansed and purchased with the blood of Jesus Christ."

Thereupon he arose, and said to me, "Adieu, Jacques, see that you come to a good conclusion; for your time is short; consider the matter well. I also bade him adieu, and told him that I was ready always to follow that which was best, in what should be proved to me by the holy Scriptures, and nothing else.

We had many other words yet concerning this matter, for about two hours; but I have forgotten them. He listens attentively, and does not easily become heated; we spoke sometimes in Flemish, and sometimes in French; for the most part, however, I spoke in Flemish, because of the listeners whom I heard before the door.

Behold here the two articles in regard to which one is most tormented by them. Every time that he returned to me, he brought some subtle Scripture with which to catch me; but, the Lord be praised, I was always victorious. I have been before them full eighteen or twenty times, and were I to write all the discourses which I had with themin regard to these two articles, I should require a ream of paper, so great was the number of unscriptural comparisons and similes which they adduced to me; but I always referred them to the Scriptures. If there be anything in my hymns, which does not accord with this writing, it need surprise no one; for though I were to write never so much, I should not be able to write all that was spoken between us. Thus they tormented me.

On Friday afternoon, the 14th of January 1558, I was again brought before the inquisitor. I appeared before him, and he saluted me cheerfully, for, as much as I could perceive, wine had made him very merry; he brought no books with him. After we had exchanged a few words with each other, he said to me, "Jacques, the reason why I have come here, is simply to learn your decision for I will no more dispute with you about the articles of faith, such as the mass, confession, indulgences, purgatory, and invocation of the saints, or other ordinances of our mother the holy church."

Jac. "My lord, I am well satisfied; I also do not seek to dispute, but simply to believe what we are bound to believe, as far as the articles of faith are concerned."

Inq. "Yes, we have not much to do with disputing; for Paul says: 'A man that is a heretic, after the first and second admonition, avoid."' Tit. 3:10.

Jac. "My lord, how can you reprove me for heresy, seeing you have not yet convicted me of being a heretic."

Inq. "Not? are you not a heretic, since you contradict the Christian faith?"

Jac. "I do not contradict the faith, for all my purpose tends to it; but you take one view of the Scriptures, and I another, and no one can judge which is right, and which is wrong, except spiritual men through the Spirit of God." I Cor. 2:15.

He laughingly asked me, "Have you the Spirit of God?"

Jac. "My lord, you must not ask me this in jest; for I do not boast of it; nevertheless, I trust through the grace of God, that I am not actuated by the spirit of Satan."

Inq. "Nevertheless, you are deceived and in error, and Paul says that such shall be avoided after the first or second admonition."

Jac. "Since then you regard us as heretics, 6h, that God would give, that you would at least use Paul's advice, that is shun us, and withdraw from us, and not persecute us unto death, and shed our blood in every corner."

Inq. "Jacques, I do not seek your death, God knows."

Jac. "My lord, my God truly knows it well, and it will be seen in the end."

Inq. "Yes, we only do what we have been charged with and commanded to do."

Jac. "By whom, my lord, by God or by men?"

Inq. "We are commanded by God to avoid false prophets."

Jac. "It is indeed true, my lord, that Christ admonishes us to beware of false prophets, but He gives us a sign whereby 'to know them, namely, like a tree is known by its fruits. What fruits have you seen on us, by which you could judge that we are false prophets?"

Inq. "Enough everyday."

Jac. "Wherein?"

Inq. "In this that you have a false doctrine, which teaches men amiss, and leads them into damnation."

Jac. "My lord, that our doctrine is false, is merely your opinion; nevertheless, you cannot know that we are false prophets, except by the fruit of the works, by which it may be known whether we are false prophets or not; for Christ says: 'Ye shall know them by their works' (Matt. 7:16); but He does not say, by their faith." Inq."You people justify yourselves by your works." laic."No; but it is impossible to gather grapes of thorns, or figs of thistles, or that a corrupt tree should bring forth good fruit, according to the testimony of the Lord."

Inq. "Well, Jacques, as I told you; I have not come here for the purpose of disputing, but simply to learn your decision."

Jac. "I do not wish to dispute either; but I want to reply to you, that you unjustly accuse us of heresy and deception."

Inq. "Well, let us dismiss that; to what conclusion have you come in regard to your confession? do you still hold to the views which you confessed before the commissary?"

Jac. "Yes." Inq."Will you not then suffer yourself to be instructed?"

Jac. "I seek nothing else, but always to follow that which is best, most righteous and most virtuous, and I am not so obstinate in my faith; if I would know a better way to eternal life, than the one which I now have, I would accept it."

Inq. "Well then, concerning baptism and the sacrament, of which we spoke together, what do you think in regard to it?"

Jac. "Only that, my lord, which shall be proved to me by the Scriptures; that shall I believe, and nothing else."

Inq. "Then you do not believe the holy teachers of the Catholic church, do I hear no?"

Jac. "I believe only the holy Scriptures."

Inq. "This is the reason why you are in heresy; that you think more of yourself than of the holy teachers."

Jac. "I glory not, save in the cross of Christ; but I will not trust in any man; for it is written: 'Cursed be the man that trusteth in man."' Jer. 17:5.

Inq. "I know that; but you do not believe the Word of God either."

Jac. "My lord, do not say this; for it is not so."

Inq. "Not? If our Saviour, taking the bread, says: 'This is my body; and, taking the cup: This is my blood'; why then do you not yet believe Him? why do you doubt it?"

Jac. "My lord, I believe Christ's words, and do not doubt them."

Inq. "Yes, according to your own opinion, and with a different meaning." Jdr."My lord, I trust that I do not understand it differently from what the apostles understand it, even as Paul expounds it." I Corinthians 10.

Inq. "You say so."

We had many more words yet about this article, also about baptism, and a little afterwards about purgatory, and the decree, in all for about an hour and a half; whereupon he left me, showing me a very nice and friendly countenance, whether it came from the heart, I do not know.

 

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Continued...

On the 20th of January of said year, I was again brought before the same inquisitor. He asked me, "To what conclusion have you come in regard to what I laid before you concerning baptism and the sacrament, and what are your views in the matter?"

Jac. "I have nothing to tell you other than that you have already heard from me."

Inq. "Then, if I hear right, you remain opinionated and obstinate?"

Jac. "My lord, I should be sorry to be obstinate against my own conscience; but as you cannot prove to me by the Scriptures that which you believe, namely, that the baptism of infants is an ordinance of God, and an apostolical practice, and also, that the bread and the wine are changed into flesh and blood, when the priest has pronounced the words over the bread, this seems to me sorcery, and I cannot understand it so."

Inq."You may not doubt that the change takes place through the power of God, for I have sufficiently proved it to you by the Scriptures of God; but you will not believe."

Jac. "My lord, do not say so; for if you had proved it to me by the Scriptures, I should gladly believe it; for all my salvation lies in God's holy Word."

Inq. "I have quoted to you the Word of God; but you believe nothing but your fanaticism and opinion."

Jac. "My lord, I beg you not to think this; if I knew better, or understood it differently, I should not wish to resist the Word of God against my conscience, being in the state in which I am, namely, imprisoned for my life, in daily expectation of death; or it might well be said that I was the most miserable and unfortunate man that ever lived upon earth, that I should voluntarily and premeditatedly seek pain and suffering here until death, in order to obtain eternal damnation."

Inq. "Yes, my child, take good heed what you do; for if you die in this evil faith and doctrine you have, you are damned to all the devils."

Jac. "O my lord, how dare you speak so? It is written: 'Judge not, that ye be not judged; for with what judgment ye judge (says the Lord), ye shall be judged."' Matt. 7:1, 2. Inq. "I judge you according to truth."

Jac. "My lord, do not say that; for you know not what you judge."

Inq. "Oh, yes, I do." And taking up an inkstand, which stood on the table, he said to me, "As sure as I know that I hold this inkstand, so assured am I, that if you continue in this doctrine, and die thus, you will never see the face of God, but will be eternally damned."

Jac. "My lord, do not judge so; for you usurp God's place, and rob Him of His honor; for judgment belongs unto Him alone."

Inq. "Do you think that I do not know what I am saying? and that I do not see that you are in error? no heretics shall enter into paradise."

Jac. "My lord, you think that we are in error; but as you people think of us, so we think of you."

Inq. "Oh, it is easy to know through the Word of God, who are in error and heresy."

Jac. "True, it is easy to know for those to whom the Lord has given the grace and wisdom. And for this reason I beg you, my lord, not to take it amiss, if I speak somewhat boldly with you, and open my heart to you."

Inq. "No indeed."

Jac. "My lord, as you people think that we are false prophets and deceivers, so we think that you are; as you think that we err, so we think that you err; as you think that we deceive the people, so we think that you,deceive them, and upon this we forsake life and all that we have in the world, to show to you people, and to seal with our blood, the faith which we have in God."

Inq. "Nevertheless, this only tends to your damnation."

Jac. "If it tends to our damna-,. tion, we are of all men under heaven the most miserable (I Cor. 15:19); for we are cast out, despised and rejected as abominable before all the world (I Cor. 4:9), and flee from place to place, so that we suffer continually in the flesh, and have no rest, and, according to what you say, we are also to suffer after this life: no, no, my lord, we feel quite a different witness and promise through.the Word of God."

Inq. "This arises from the fact that you are deceived; but it will avail you nothing." Jac,"Where then is the people who must follow their Master through suffering and affliction to eternal life, as Christ has said that they should be hatedfor His name's sake." Matt. .10:22.

Inq. "This was spoken to the apostles only, "

Jac. "How comes it then that Paul says that all that will live godly in Christ Jesus, shall suffer persecution.? II Tim. 3:, 12. And the prophet says that the afflictions of the righteous shall be many, but that the Lord delivers them out of all evil." Ps. 34:10.

Inq. "This means that the devil will always cause them enough temptation and affliction."

Jac. "Paul speaks of persecution, and not of temptation; nor can I conceive that Christ spoke of temptation, when He said, 'They will scourge you in their synagogues, and persecute you unto death, and will think that they do God service thereby; and ye shall be hated of father and mother, brethren and friends, and some of you they shall put to death." Matt. 10:17, 21; John 16:2. Inq."Well, this was spoken only to the apostles."

Jac. "Does not Christ speak there of all that believed in His name?"

Inq. "He spoke to the apostles only, who should suffer when going about proclaiming the Gospel; but that after-. wards they should cease to persecute them."

Jac. "How came it that the churches suffered such cruel persecution? and yet they were not all apostles."

Inq. "How so?"

Jac. "Even as Luke testifies, Acts 17:13, and Paul I Thess. 2:14. Yea, you yourself, my lord, know full well what Eusebius, one of the ancient teachers, writes in the eighth chapter of his fourth book. In writing of the primitive church, in what suffering and contempt they were, does he not say that the people regarded them as robbers, murderers, infanticides, and abominable men, and said that they committed incest with their mothers and sisters, shed human blood in their worship, and sacrificed their children unto idols; they were also considered seditious persons; accursed villains, and enemies of God and every creature, and were charged with many other wickednesses imputed to them by the world,: is it not so, my lord? as also the ancient writers Cyprian and Tertullian write."

Inq. "It is so; this is all very true; but it was done by those who had no knowledge of the Gospel."

Jac. "I indeed believe that if they had believed the Gospel, they would not have persecuted them, nor uttered such slanders against them; but it has always been so, that even those who boasted of having the Word of God persecuted them that sought to fear the Lord, and to serve God with all their heart, even as you see in Israel, those who ought to have confirmed the honor and law of God; put to death the prophets that were sent to them, and those who knew the Lord from a pure heart." Jer. 18:18.

Inq. "For this reason the wicked are always among the good, and the chaff remains with the good grain to the end."

We had much more conversation yet in regard to this matter; finally he asked me my, decision concerning baptism and the sacrament, to which I replied as I had done at other times. He. then left me, enjoining me to ask God to give me understanding to return, as he said, to the holy Catholic church.

On the 27th of January of the afore-mentioned year I was again brought before the same inquisitor. After a few, words he asked me to what conclusion I had come with regard to what he had said, namely, with reference to baptism and the sacrament. Thereupon I replied to him as I had done at other times, that I knew nothing better than to adhere to my first confession, seeing I could not find in the Scriptures that which he laid before me, and which he would constrain me to believe. lnq."Will you then remain obstinate herein, and not believe otherwise?"

Jac. "I am not obstinate, but I do not find in the Scriptures that which you say I must believe."

Inq. "Not? Do you not find in the Scriptures what you must believe concerning the sacrament?"

Jac. "Yes, but not in the manner in which you believe; for I cannot understand it so."

Inq. "The reason is you do not want to. understand it."

Jac. "How, my lord, do you mean that I want to resist God against my conscience? in this case I should be worse than an irrational beast."

Inq. "Why then do you not understand it?"

Jac. "Because it is not given me to understand it differently; and be not surprised at this, for it is written in the prophets, where the Lord says: 'They shall all be taught of God."' Is. 54:13.

Inq. "Nevertheless, it seems to me, that if I lay it before you with the Scriptures, it is nothing but opinionativeness and obstinacy, if you do not want to believe it."

Jac. "I cannot understand it so; think not that if I understood it differently, I should want to find my pleasuse and amusement here in being imprisoned and chained .day after. day, having forsaken my wife and family, to my great damage, expecting death from day to day, for this were contrary to human nature."

Inq. "Well then, believe only in the Word of God as it is written there, and I will be satisfied, namely, that when we eat the bread, we partake of the body of Christ, and when we drink the wine, we have part in His blood, as Paul testifies to the Corinthians." I Cor. 10:16.

Jac. "Be satisfied then; I, believe as Paul. testifies there."

Inq."Do you believe then that there is a communion of the body of Christ?"

 

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Continued...

Jac. "Yes."

Inq. "Well then, you cannot be a partaker of the body without eating of it; hence you must certainly say that it is the body of Christ which you eat." Jac. "Paul does not say this."

Inq. "How can you be a partaker of the body without eating of it?"

Jac. "How did Israel become partakers of the altar, who did not eat the altar, but only the sacrifices?" I Cor. 10

18. Inq. "Ha ha! See how Calvin or Zuinglius has instructed you."

Jac."I do not hold the doctrine of Calvin or Zuinglius."

Inq. "Whose then, Menno Simons'?" Jac. "My doctrine and faith are not founded upon men, but upon the Word of God."

Inq. "Who then is the head and captain of you people?"

Jac. "Christ."

Inq. "But who is it that instructs you here upon earth, who is your teacher?"

Jac. "The Word of God."

When I perceived that he did not know to what church I belonged, I did not want to tell or indicate it to him.


Inq. "Nevertheless, you must be instructed herein by some men."

Jac. "We are not founded upon men, but upon the living Rock."

'Inq. "Have you then no pastor or bishop?"

Jac. "Yes."

Inq. "Who is it?" Jac. "Christ the Son of God."

Inq. "You know very well what I mean! but you do not want to answer; however, have you any adherents of Calvin or Zuinglius? are you opposed to Menno Simons?"

Jac. "I believe that there is not much difference between my faith and Menno Simons'."

Inq. "Do you then believe like Menno, that Christ did not assume our flesh in the virgin Mary?"

Jac. "My lord, you said that you would not dispute about the matter; have you changed your mind?"

Inq. "Well then tell me simply what you believe concerning it."

Jac. "I believe that He is the Son of God in every respect, in flesh and spirit; but as to whence He took His flesh, this I leave in the mystery of God; the apostles did not dispute concerning it."

Inq. "Yes, yes." We had also many other words yet, which I have not written here.

On Monday, the 1st of February of the same year 1558, I was again brought before the same inquisitor. After we had exchanged a few words, he asked me,"Have you not prayed the Lord for wisdom?"

Jac. "Yes, and I need to pray to Him daily."

Inq. "How is your conscience at ease?" Jac. "Very well; the Lord be praised for it."

Inq. "What are your views concerning baptism and the sacrament, about which we spoke?"

Jac."I hold the same views which I clearly stated to you before."

Inq. "Will you not believe differently?"

Jac."I would believe differently, were it given lne to understand differently; but I will not speak as a hypocrite against my heart and conscience; for it is written that the Spirit of God fleeth all deceit.

Inq. "Then, as I perceive, you have come to a full determination in regard to it."

Jac. "Yes, until I am instructed differently. My lord, do you suppose that these, namely, baptism and the sacrament, are the only objectionable things to me in your church?"

Inq. "Well, what else is there objectionable to you?"

Jac. "Many of the ordinances and institutions in your church, concerning which I do not find a word in the holy Scriptures."

Inq. "Yet we have no ordinance or institution, which I could not prove to you by the Scriptures."

Jac. "Where is the word mass recorded, or purgatory, or praying for the dead?"

Inq."I will prove it to you, namely, purgatory, and that we must pray for the dead."

Jac. "Where is it written in the holy Scriptures?"

Inq. "Will you receive the books of the Maccabees?"

Jac. "Yes, indeed, for apocryphal books."

Inq. "What does apocryphal mean?"

Jac. "The ancients used this name, to indicate that they are not authentic books, from which rules or ordinances may be taken."

Inq. "It is true that the doctors had some difficulty therein, but you may therefore not reject them."

Jac. "Yes, my lord, the reason why I will not receive them, is not only this, that I will not trust in what men have said, but also because I do not find that Christ or His apostles received them, or quoted any testimony from them."

Inq. "Yes, yes, where have you found that Christ or His apostles quoted anything from the books of the Kings?"

Jac. "Enough."

Inq. "Where then?"

Jac. "My lord, in the first place it is written in Matthew (12:1), that the Pharisees censured Christ, because His disciples plucked the ears of corn on the Sabbath. And Christ answered them: 'Have ye not read what David did when he was a-hungered and they that were with him; how he entered into the house of God and did eat the shewbread, which was not lawful for him to eat?' Hence I say, that since Christ refers them to that which is written in the books of the Kings, He thereby shows that He receives them as authentic."*

Inq. "Well, do you find anything in the book of Joshua?"

Jac. "Yes, my lord."

Inq. "What is that?"

Jac. "My lord, you well know that James in his epistle (2:25) adduces a testimony or example from the book of Joshua, namely, the second chapter, when he speaks of Rahab the harlot, who was saved by her works in faith."

Inq. "Then you will not receive the books of the Maccabees, because Christ and His apostles have not quoted any testimony from them?"

Jac. "No, and this for the reason, that they contain a doctrine which is contrary to all Scripture, namely, that of sacrificing and praying for the dead." Deuteronomy 13:1.

Inq. "If I would take the trouble, I could prove all our ordinances with the Scriptures, such as mass, confession, image worship, invocation of the saints, and others."

Jac. "I think not, and even if we were agreed, my lord, in every article, I should yet not want to unite with you, unless you should prove to me by the Scriptures that it is Christian-like to shed innocent blood on account of the faith, as you do."

* The passage referred to is I Samuel 21:6. The reader will bear in mind that formerly the two books of Samuel were called respectively the first and second book of the Kings.-Translator.

Inq. "This is on account of errors."

Jac. "And even though it were because the Scriptures were understood amiss, yet I do not find in the Scriptures, that we may put any one to death on account of his faith."


Inq. "Oh, I can soon prove that heretics may be put to death; for it is written that if any heretics or false prophets should arise, they shall be put to death."

Jac. "Yes, I have read the 13th chapter of Deuteronomy, where it is written that if a false prophet, or other person among them, should arise and teach them to go after other gods, which they had not known, that false prophet should be put to death, and stoned with stones."

Inq. "Well then, see here a testimony that heretics may be put to death."

Jac. "My lord, we are no more under the law, but under the Gospel; and even if we were under the law, we would not teach you to go after other gods, but after Him who created heaven and earth, and His Son Jesus Christ."

Inq. "You certainly do it by your ordinances."

Jac. "The Israelites were not all allowed to put any one to death because of difference in the use of the ordinances, since they believed in the same God; but all this does not answer our purpose; for what was commanded in the law is not commanded in the Gospel of Christ."

Inq. "Not, how so?"

Jac. "Because, my lord, in the law it was commanded, Eye for eye, tooth for tooth, and to love one's neighbor, and to hate one's enemy; but through Christ we are commanded quite the contrary, not to resist evil, and to love our enemies." Matt. 5:38; Lev. 24:20; 19:18.

Inq. "True, but He did not command that heretics should not be put to death."

Jac. "What does Christ mean then, when He says that we must not root up the tares which are among the good grain, fearing that in rooting up the tares, we might also pull up the wheat; wherefore He commands, to let both grow until harvest; but the harvest is not come yet." Matt. 13:29, etc.

Inq. "You do not understand this very well; for it is easy to see whether they are tares or wheat."

Jac. "Yes, for Him that knows the seed."

Inq. "Yes, that is true."

Jac. "My lord, it is written that carnal men know only carnal things; but the things that are spiritual knoweth no man, but the Spirit of God." I Cor. 2:11, etc.

Inq. "This is very true." Ja,c."For this reason, my lord, I should like to ask you something."

Inq. "What is it?"

Jac. "Have you the Spirit of God, or has the council received the Spirit of God?"

Inq, "No, I will not answer this."

Jac. "How then shall you or those of the council be able to judge spiritual things? for the matter of which we speak is spiritual, and must be judged by the Spirit of God."

Inq. "You are judged only because you have transgressed the decree of the prince."

Jac. "If his command had not been contrary to God's command, I should not have transgressed it."

Inq. "It is not contrary to the command of God."

Jac. "I wish you would prove to me by the Scriptures that the decree of the Emperor or King is upright and just?"

Inq. "I believe you think that all our fathers were deceived, and that your sect is saved. What will you say? it is full twelve or thirteen hundred years since Emperor Theodosius caused the proclamation of an edict or mandate, to put to death the heretics, namely, those who were then rebaptized, like your sect."

 

[turnorburn]

Continued...

Jac. "Yes; my lord, you say that our sect has existed only twenty or thirty years, but it has always been the case that those who would live godly in Christ Jesus, have had to suffer persecution, according to the words of Paul."

Inq. "Thus speak all heretics."

Jac. "Paul said it first; yet he was not a heretic." Inq."I am well aware that he was no heretic; but they all use the words of Paul; but I tell you, decrees and mandates for the putting to death of heretics are not a recent invention, but this has obtained for fourteen hundred years already."

Jac. "But it remains to be seen whether Emperor Theodosius, of whom you spoke, did well, and a good work according to the will of God, in issuing such a mandate."

Inq. "Yes, he certainly did, since he well knew that they were heretics."

Jac. "My lord, in his opinion they were heretics; but in the opinion of those who gave their lives for the testimony of their faith, he himself was a heretic and tyrant."

Inq. "How do you know that?"

Jac. "This is self-evident; for those who put us to death for our faith, we esteem no better than heretics and tyrants, as may easily be presumed that also they did who were put to death by Emperor Theodosius. Hence, this matter cannot be judged save by the Spirit of God."

Inq. "No, no, you must not think that so many learned doctors as were then in the Catholic church, would have then permitted it, if it had been wrong to put heretics to death."

Jac. "I will not rely upon the ordinances or wisdom of men; for I adhere to the instruction of Christ and His apostles, who constantly admonish us to separate from false prophets, and to shun heretics; but not to pursue them, or to persecute them unto death." Matthew 7:15; Tit. 3:10.

Inq."My son, do you know why they did not put them to death?"

Jac. "I believe it was because it was not pleasing to God." Inq."No, no, Jacques, it was because they were not powerful enough, and had neither king, nor prince, nor magistrate."

Jac. "Christ had power enough to call to His aid more than twelve Jegions of angels, and the apostles had power enough through the Holy Spirit, but they were called to be a flock of sheep and lambs, as harmless as doves, and so changed as to be like little children." Matthew 26:53; 10:16; John 10:27.

Inq. "It is true, it was so at that time."

Jac. "And shall now, my lord, the children of God be of a different nature from what they were then, shall they have the nature of wolves?"

Inq. "Certainly not; I do not say that."

Jac. "Yet it appears to me, my lord, that those who now boast of being children of God, have the genuine nature of ravening wolves."

He looked at me sharply and said to me, "Why do you think so?"

Jac. "Because, my lord, Christ calls His people sheep and lambs; and it is the nature of a flock of sheep, that if they see any beast approaching, and perceive that it is a wolf, they all flee, yea, though they were a thousand of them against one wolf, and they do not pursue the wolf, to devour him, and to shed his blood; but they who boast of being the flock of Christ, do the very opposite; whence do they get this nature?"

Inq. "This comparison is good for nothing, and the allegations are useless; for it does not obtain with the flock of Christ, as with a flock of sheep."

Seeing that he rejected this, I asked him, "Is it not necessary that the children of God should be born of God, as John testifies? (John 1:13) and must they not be of such a nature and disposition as their Father and Lord?"

Inq. "Yes, but why?"

Jac. "Because it is written that the Son of God was led as a lamb or sheep to the slaughter, and opened not His mouth; hence His children must be of such a nature, since they are born of God." Isaiah 53:7; Luke 8:32.

Inq. "This I it had to come so.

Jac. "Why?"

Inq. "That the Scriptures might be fulfilled."

Jac. "Thus it must also be with regard to His children, in order that the Scripture may be fulfilled."

Inq. "What Scripture?"

Jac. "This: 'If they have persecuted me, they will also persecute you; remember the word that I said unto you, the servant is not greater than his lord.'"

Inq. "This He said to His apostles."

Jac. "I understand it as having been spoken by Him of all His children, and as having been written for our instruction."

Inq. "No, no, my son; you must understand that the apostles were sent to proclaim and preach the Gospel to every creature, and the Lord predicted that much suffering should come upon them, and that they should be put to death; but after they had gained a prince to the faith, they had rest, and might well put to death the heretics in their country."

Jac. "My lord, the Scriptures do not say this, nor can I conceive that it can be the nature of a lamb, to kill and devour a wolf; for you people say that you are the flock of Christ, and that we are ravening wolves, and you put us to death; this does not seem right to me."

Thereupon he laughingly asked me, "Jacques, was not Peter also a sheep of Christ?"

Jac. "My lord, if he was chosen of God, he also belonged to the flock." Matt. 10:1.

Inq. "Answer, yes or no."

Jac. "I believe that he was not only a sheep of the flock of Christ, but even a shepherd."

Inq. "Well then, he, who was a sheep, killed two persons."

Jac. "Whom?"

Inq. "Ananias and his wife Sapphira."

Jac. "How did he kill them, seeing he had neither stick nor sword? Was it not the Spirit of the Lord?"

Inq. "Nevertheless, he did it."

Jac. "My lord, do not give the glory to men, as though they could do this by their own power; for they were killed through the Spirit of the Lord; moreover, it was not for such a cause as that for which you put people to death; but it was because they lied against the Holy Ghost." Acts 3:12; 5:3.

Inq. "Well, Jacques, my son, this brings us no further; see that you consider the matter well, reform, and become converted to the faith of your fathers, for you are in error; hence believe as a good Christian is bound to believe, and do not attempt so many things."

Jac. "Faith is the gift of God, says Paul." Eph. 2:8; Rom. 12:3; I Cor. 12:9. I nq. "Yes, it is truly the gift of God."

Jac. "Hence men cannot give it."

Inq. "Certainly not; we must pray to God for it."

Jac. "How comes it then, that they want to compel me to believe, by threats of death?"

Inq. "Time is given you, to become converted."

Jac. "My lord, how much time? six, seven, or eight days, as I have seen in Brabant; can one change his faith so speedily?"

Inq." I know nothing about Brabant, but here we give people six weeks at least, to see whether they will believe, when the Word of God has been presented to them."

Jac. "Why do you say, my lord, if they will believe it? You talk as though they could believe of their own accord, and yet you say that faith is the gift of God. The apostles had heard the Lord Jesus, who was full of wisdom and truth, for two or three years, and yet they could not comprehend well, as you may gather from the two disciples who went to Emmaus. Luke 24:13. Paul also had heard the apostles and disciples; yet he could not comprehend, but cast them into prison. Acts 9:1. But when it pleased God, He made manifest His will to them, at the time which He had prepared, and not at any man-appointed time."

Inq. "That was because they had not yet this doctrine, and as it was in the beginning, they could not comprehend it."

Jac. "It was because it was not given them, or because they were not drawn by the Father (John 6:44) . Why do you not also wait until God does His will with us?"

Inq. "You have heard for a long time, and time is still given you for consideration; you have three weeks yet from this day, to consider the matter."

Jac. "My lord, do you not mean that after three weeks I shall be put to death?"

Inq. "You may turn yet in the meantime."

Jac. "But if it be not given me, to understand differently, and I cannot comprehend otherwise, how shall I turn?"

Inq. "For this reason time is given you, in order to see whether God will not show you mercy that you may become converted."

Jac. "My lord, I have in mind just now the children of Israel, who were besieged in the city of Bethulia, and suffered from scarcity of water, so that their wives and children died for thirst, and they said: 'There is no hope from God for us any more; let us deliver the city into the hands of the enemies.' Judith 7:23, etc. Thus you people also say: 'There is no more hope that he will turn; let us deliver him to death.' And as Ozias, the ruler of the city, thinking to give good counsel, said to the inhabitants: 'Let us yet wait five days, and if within these five days there come no help from the Lord, we will deliver the city to our enemies.' My lord, were they not sharply rebuked by a widow named Judith, who said to them: 'Who are ye that have tempted God this day, and stand instead of God among the children of men, and would comprehend his purpose."