Part 269

But the preachers shall be edifying, both by being zealous in their church ministry, and by conducting themselves honestly, godly, and inoffensively in their life, so that especially, of the preachers, no evil reports be heard. The duty of their calling also consists principally in this, that they rightly divide the doctrine of truth, and apply the same to the profit of every one; also, that they, as often as an opportunity presents itself, show forth the errors of the Anabaptists, and effectually, but yet in the spirit of meekness, refute them from the foundation of the holy Scriptures, well answer all objections, and fully convince them, as also that they better instruct their churches and hearers.

But the officers in general, spiritual as well as secular, especially of the places where such people live, shall, every one in his calling, so perform and do their duty, as before the eyes of the omniscient God; they shall also together, in general as well as in the consistory, sincerely labor with zeal and diligence, that the open vices of whoredom, lasciviousness, cursing, and swearing immoderate eating and drinking, and like wickedness, be strictly and without connivance, punished according to the edicts and ordinances emitted by us, virtue and honesty thereby planted, and thus they who would excuse their departing from the church by such offensive life, be deprived of all occasion.

But to this, our chief point, belongs especially the invocation of God, that he will grant his blessing and increase, to the public proclaiming of the pure doctrine, and keep Satan in check, so that not, under the dissemblance of simplicity, the noxious and pernicious weed of hypocrisy, of disobedience to God, of base contempt of the public worship, the holy sacraments, and other holy institutions, as also of the duty and propriety due to us, the Christian magistracy, be propagated.

The second chief point, as to how such people are to be dealt with, consists of two points.

1. _How the same are to be detected and brought to light._

2. _How those that are detected are to be proceeded with._

Concerning the first: As these people are hard to be taken, since some are concealed by others, even by those to whom they are related by marriage or other ties, particularly by those with whom there is little knowledge of God, and zeal for religion to be found, and they hold their gatherings mostly by night, in hid or otherwise unknown places; therefore our officers shall with all diligence, according to their oath and official duty, also on pain of punishment for connivance, be admonished and bound themselves, and through their sub-officers and servants, to search for them, especially the teachers, as much as possible, and to have them followed whether in the mountains or in valleys, forests and wildernesses, with all possible means, in order to apprehend or capture as many of them as possible.

In order now the better to know and discover them and their adherents, our church ministers, as appointed shepherds, shall with like diligence, and in accordance with their literal, sworn oath, be admonished, obligated and bound, every one of them, particularly in places where this sect is found, with two or three of the church council in his pastorate, to go round from house to house at least twice a year, and properly to write down all those that belong in the church, that is, men and women, old and young, and to keep a stricter eye on them, so that they may all attend the preaching, catechization, common prayers, and particularly also use the holy sacraments; those who stay away and do not bring their children to holy baptism at the proper time or not at all, and thereby are guilty of apostasy from the church, not only at all times to make known these by name to the chief bailiff appointed, but also to indicate to him the persons and their places of abode, as far as known; also to neglect nothing of all that is required for the managing of such persons.

However, in order that not again something be lacking in the execution of this so necessary work, even as has hitherto been the case, or that it otherwise be slackened and omitted, through want of the necessary zeal, our officers together with the preachers are strictly charged to carry out this order with the proper effect, in sincere earnestness, without regard of persons. And that herein no negligence or connivance be exercised by them, much less that they allow themselves to be turned therefrom by any scruples, as being forbidden, improper means, or on account of any advantage, lest they incur our disfavor.

The second article of the second chief point concerns the manner of proceeding against those that are detected and captured by the aforesaid means: whether the same be teachers and seducers, or their adherents, and that are seduced.

Thus far the first part of the edict, which as yet mentions no corporal punishment, but only the apprehending and capturing of the (by them so-called) Anabaptists. The other part then follows, page 1070, col. 2, beginning with these words:

“The teachers of whom one or more, by close search,” etc.

Thereupon it follows, in what manner they are to be punished, either by depriving them of their goods, utterly banishing them from the country, conducting them under safe escort to the boundaries of the country, and if they, contrary to the banishment, etc.

NOTE.--This edict having been proclaimed in the Berne dominion, soon after arrived in Holland, and caused no small sorrow in many well-meaning hearts among the Anabaptists there, who were moved with heartfelt sympathy for their dear fellow believers, the more so since already some of them were in severe imprisonment, and others in the confines of Zurich, had now for many years been deprived of the use of their property.

Hence, in various Dutch cities, yet especially in the city of Amsterdam, there was presented, by certain men delegated thereto, in the name and by the order of their churches, to the noble, honorable lords burgomasters of said place, the distress of the aforementioned oppressed friends, and a formal request made for favorable letters of recommendation to the magistrates of the cities of Berne and Zurich respectively, for the release of the aforementioned prisoners, and the restitution of their goods, etc. This was subscribed with the names of H. Vlaming, W. J. V. Coppenol, and G. Grates.

This request having been delivered, the noble, honorable lords burgomasters and rulers of the aforementioned city, very fatherly and kindly consented to the matters presented, giving thereupon this appointment:

The burgomasters and rulers of the city of Amsterdam have consented to grant the above requested letters of recommendation.

Done this 29th day of January, 1660, and subscribed,

N. NICOLAI.

Thereupon followed the promised letters of recommendation to the rulers of Berne as well as to those of Zurich, reading as follows:

THE SUPERSCRIPTION OF THE LETTER TO THE GOVERNMENT OF BERNE.

_To the very honorable and highly esteemed lords, our good friends, the lords burgomasters and pensionaries of the city of Berne_, Very honorable and highly esteemed lords: A very considerable number of our citizens, who with regard to their religion are called Mennonites or Anabaptists, have shown us, that their fellow-believers, dwelling in the cantons of Zurich and Berne, because of their religion have to suffer a very severe persecution, insomuch that many of them have been cast into prison, without that it was granted them, to leave the country with their families and goods.

It is for this reason then, that the abovementioned citizens, sympathizing in their hearts for their fellow-brethren, on account of their distress, have, through Christian, as well as human zeal, requested letters of recommendation from us, in order that by means of the same they may have a favorable access to your noble lordships, to prostrate themselves before your excellencies, with respect and proper humility, to excite compassion and pity in you for those who are persecuted, that you will give and grant them the liberty and reasonable permission, to leave the dominions of your lordships, with all that belongs to them.

They are a class of people who, under our government, and that of our predecessors, have lived for many successive years, and do still live, in this city, with all quietness and peaceableness, as has also been the case in divers other cities of this state; willingly contributing for the support of the Republic, as much as is imposed upon them; discharging further the duties of good citizens and subjects, who have on no occasion been found deficient, in manifesting an unusual love towards the confessors of the Reformed church.

They still recently, while our brethren the Vaudois, were so cruelly dispersed, contributed in this city, simply upon our recommendation, even to the sum of about seven thousand pounds Dutch money, to be used in the support of said Vaudois.

It is therefore for this reason, Very Honorable and highly esteemed Lords, that we, considering these reasons, could not refuse to grant the effect of our Christian love to these our worthy citizens, interceding for them with your lordships, in favor of their fellow-brethren; praying your lordships, if you cannot be moved to let these poor people live under your government here, even as we do, that you would at least be pleased, to deal gently with them; granting them, according to the pattern and example of those of Schaffhausen, as also of the Duke of Neuburg, a Roman Catholic Prince, the liberty, and proper time, to remove with their families and goods; in which we doubt not your lordships will do a true and genuine work of mercy. We on the other hand assure you, that we shall not neglect, when opportunity offers, to reciprocate such obligation in all that in which your lordships shall deem our intercession to be proper; as being truly, Very Honorable and highly esteemed Lords, very ready to serve your lordships, The Lords Burgomasters and Rulers of the City of Amsterdam.

_The 11th of February, 1660._

By order of said my Lords.

Subscribed: N. NICOLAI.

NOTE.--It would be sufficient for the intelligent, if only the first mentioned letter were given, since the following contains almost the same words and circumstances; but as it was thought by some, that this work would not be complete, if any thing lacked of that which was also written to Zurich, we shall place said letter here in full.

THE SUPERSCRIPTION OF THE LETTER TO THE GOVERNMENT OF ZURICH.

_To the very honorable and highly esteemed lords, our good friends, the lords burgomasters and syndics of the city of Zurich._

Very honorable and highly esteemed Lords: A very notable number of our citizens, who with regard to their religion are called Anabaptists, have shown us, that those of their persuasion have now for several years been compelled, because of edicts published against them, to leave their abodes and goods in the canton of Zurich, without that it was granted them, to take their aforementioned goods with them, nor to enjoy the profit and income from the same, even to this day.

It is for this reason then, that our said citizens, sympathizing in their hearts for their fellow-brethren, on account of their distress, have, through Christian as well as human zeal, requested letters of recommendation from us, in order that by means of the same they may have a favorable access to your noble lordships, to prostrate themselves before you, and to entreat you with respect and proper submission, to have compassion and pity for those of their church; giving them, or to those whom they have authorized, the liberty and reasonable time, to dispose of their aforesaid goods, which are situated under your lordships’ jurisdiction, in order that they may convey them away to where they may deem it convenient or necessary.

They are a class of people, who, under our government, and that of our predecessors, have lived very peaceably for many years, and still live, in this city, as also in divers other cities of this state; contributing with all diligence, to the support of the Republic, all that is imposed upon them, and discharging the duty of good citizens and subjects; who have on no occasion that presented itself been found deficient, to manifest their Christian zeal in an uncommon manner against those of the Reformed religion; even as they also still recently, when our brethren the Vaudois were so cruelly dispersed, contributed in this city alone, upon our recommendation, even to the sum of about 7000 pounds Dutch money, to be used for the support and comfort of said Vaudois.

It is therefore for this reason, very honorable and highly esteemed lords, that we, in consideration of the same, could not refuse this present effect of our Christian love, to these our worthy citizens, interceding for them with you, praying your lordships in favor of their fellow-brethren: if your lordships cannot allow this poor people to live under your government as we do here, that you would at least be pleased to deal a little more gently with them, granting them, according to the example of those of Schaffhausen, and also of the Duke of Neuburg, a Roman Catholic prince, the liberty and proper time, to dispose of their goods and effects, in order that they may in pursuance therewith convey or transport the same to where they shall deem proper; in which we in no wise doubt, your lordships will do a true work of equity and mercy. We also assure you, that we on our part shall in no wise fail to evince our reciprocal and mutual duties, in all that in which your lordships shall deem it well to commit it to our intercession, as being truly and sincerely, very honorable and highly esteemed lords, very affectionately yours, and ready to serve your lordships. The burgomasters and rulers of the city of Amsterdam.

_The 2d of March, 1660._

By order of said my lords.

Subscribed: N. NICOLAI.

Thus did the noble and most laudable rulers of the city of Amsterdam, as fathers over their dear children, full of compassion and mercy, act in the matter of the afflicted and oppressed Swiss friends. God be their shield and very great reward. May he bless their wise reign. May he grant, that their days may endure as the days of heaven and earth.

The very good example of the aforementioned rulers took such great effect in the hearts of some of the leaders in the French church of said city of Amsterdam, that they were also moved, and kindled with a holy zeal of compassion, to labor in like manner, by friendly petitions, to the magistrates as well as to the members of the consistory of the cities of Berne and Zurich, for the deliverance and liberation of the oppressed.

With regard to this, we could, if it were necessary, show their own writings. Truly, a miracle of the Lord! Who should ever have thought, that Zion’s deliverance should come through this way? But it is here, as the apostle has said for the consolation of the pious: We know that all things work together for good to them that love God. Romans 8:28. We are persecuted, but not forsaken. 2 Corinthians 4:9.

TO THE BLOODY THEATRE OF THE ANABAPTISTS, OR NON-RESISTANT CHRISTIANS.[365]

[365] This poem, by P. Van Braght, written to his brother, the author, on the occasion of a severe illness, from which he was not expected to recover, during the progress of the work, appears in the original, on page 58. During the progress of the work on the present edition it was translated by A. B. Kolb, and hence we give it a place here.--_Publishers._

_To my Brother T. J. Van Braght_:

A zeal and heavenly desire prevades th’ inspired strings Of David’s harp, whose tuneful chords a mournful feeling brings; When fear of death was strong within, those strains from Zion would roll, In psalms to demonstrate his grief and gloominess of soul.

Such zeal, O brother, did I see from thee, like flashes burst, As thou the Christian martyrs’ deaths and steadfast faith rehearsed: E’en at the very time when sore afflicted, thou didst lie, And thou didst seem to realize that thou must shortly die.

Wilt thou not save that care and zeal which thou dost now exhaust, And cease awhile that sacrifice, which all thy strength has cost? And with the sick and weak awhile from active service hold, In which, as I have said, thou hast engaged with zeal untold.

Yet, well I know that thou, like Christ, must ever onward go, And teach the world the word of God, while traveling here below. To show the world what we should bear, and what the martyrs bore: Thou wast, by studying God’s blest word, impelled to work the more.

P. VAN BRAGHT.

TERTULLIAN’S CONSOLATION AND ENCOURAGEMENT TO THE MARTYRS IN PRISON IN THE TIME OF THE HEATHEN EMPERORS, IN THE YEAR 200.

Ye blessed and chosen martyrs of Jesus Christ, receive from me also, somewhat that may tend to your spiritual refreshment, in addition to the temporal comfort and maintenance with which the lady, the church, has supplied you from her own breasts, and the brethren from their individual labor. For, it is not profitable to nourish and cherish the body, while the spirit is permitted to suffer hunger; and when assistance is rendered to that which is weak, we should not neglect that which is still weaker. However, I am not the person to address you. Nevertheless, the most consummate soldiers are addressed, not only by masters and their superiors, but also by plain persons and those of inferior rank, receiving occasionally abundant and circumstantial exhortations from them. Hence, it has frequently happened, that the representations and admonitions of such persons, have afforded them signal advantage.

Therefore, ye blessed, above all things, grieve not the Holy Spirit who has accompanied you into prison; had he not entered with you, you would not now be in bonds. Strive, therefore, to retain the Holy Spirit with you there, that he may lead you from prison and conduct you to the Lord. The prison is indeed the house of the devil, in which he keeps his household; but you have gone into prison for the purpose of trampling upon him in his own house; for when you contended with him without, you totally vanquished him. Wherefore, he shall not say: “They are in my power, I will tempt them with disgraceful hunger, with apostasy, or with dissension among themselves.” He will flee from your sight, and hide himself in his abyss, like a frightened, halting, torpid, accursed and vanquished serpent.

Moreover, he shall not be so successful in his kingdom, as to excite dissension among you, and incite you against one another; but he shall find you equipped and armed with concord, since your peace is to him a war. Even though some of you have not enjoyed this peace in your churches, yet they have usually obtained it through prayer, from their fellow martyrs in prison. You ought, therefore, to have and preserve this peace among you, that you may impart the same to others. Other hindrances, such as parents, etc., have accompanied you to the prison door. Thenceforth, you are separated from the world, and much more from the perishable things of the world. It should not be a source of fear and distress to you, that you are separated from the world; for when we consider that the world is rather a prison, we can perceive that you have rather escaped from than been committed to prison. For the world is filled with greater darkness, obscuring the minds of men. The world binds sinners with more ponderous chains, in order to keep their souls in bondage and security. The world exposes adulterous mankind to more desolating impurities. In fine, the world contains more prisoners; namely, the whole human family; and, moreover, is awaiting a sentence, not this sentence of aldermen or judges, but the judgment of God. So, ye blessed, ye are now in a place of refuge or safety from the prison of the world; true, there is darkness in that refuge, but you are a light in that darkness. There are indeed prisoners there, but you are God’s freedmen; there is a loathsome smell there, but you are a sweet savor. These judges have to look for a judge, but you it is who shall judge these judges. 2 Cor. 6:2; Rev. 3:21. Those may indeed be distressed who sigh after the wealth of this world, but a true Christian had already renounced the whole world when he was out of prison: and now that he is in prison he also renounces the prison. To you who have renounced the world, it matters not in what part of the world you are. And if you have but some of the joy of this life, it is profitable dealing to lose or relinquish a trifling bargain, in order, thereby, to gain a greater one. I forbear mentioning the magnitude of the reward and glorification to which the martyrs are called of God. Rev. 3:21.

Still, we would hereby compare the life of the world and the prison life; the spirit gains more in prison than the body loses. Nay, the body loses not the necessaries of life, in consequence of the providence of the church and love of the brethren. But the spirit, moreover, makes such acquisitions as are every way advantageous to faith; for there (in prison) you see no strange gods; there you are not offended with their images; there you are not molested by the great throng of men, which takes place at the festivals of the heathen; you are not enveloped with foul stench; you are not terrified with the shrieks of the horrid exhibitions, and with the fury and insolence of tumult, when the heathen tragedians make such vain representations. You are not disgusted with the sight of public brothels; you are free from offense, from temptation, from evil thoughts, nay, from persecution. The prison affords to Christians all the advantages derived by the prophets from their solitary wilds. The Lord was wont to withdraw from the people, that he might enjoy the more freedom in prayer, and in retirement from the world. Nay, in the wilderness, he manifested his glory to his disciples. We will, therefore, discard the name _prison_, and substitute that of _separation_, for, though the body is therein secluded and confined, yet all things are open to the spirit. Let the spirit then issue forth and wander abroad, not in shady orchards or spacious pleasure houses, but let it travel in the way that leads to God. Phil. 3:20; Col. 3:2; Heb. 13:14. So often as you expatiate in the spirit, so often will you be beyond the confines of the prison. The feet are free from the shackles, when the hands are uplifted to heaven; the mind carries the whole man with it, taking him wherever it goes: hence, our hearts should be wherever we should have our treasures. Matt. 6:21.

But be it so, ye blessed, that the prison is irksome to the Christians: yet we must remember, that we are called to the warfare of the living God. Eph. 6; and the more especially as we have taken the sacramental (baptismal) vow. Nay, no soldier marches to war with joy and delight. He marches forth to the battle, not from his bed, but from his tent, equipped and girded about, when the whole work is a series of trouble, sorrow and turmoil; nay, in peace they are free from labor. They teach with trouble to endure the fatigues of war; they march under arms, they exercise in the field, sink ditches and saw wood for the various kinds of armaments and fortifications. All is one continued labor and toil, lest the body or the mind should be influenced by fear; from the evening twilight till the dawn of day, from the heat of summer to the cold of winter, from the taking off of the coat till the putting on of the armor, from silence till clamor, from tranquillity till alarm.