Second Part. (continued 29)

Herm. What greater importance was there in the sacrifices of the Jews, of sheep and doves, than in the bread and wine, which are all types of the true sacrifice which Christ made on the cross in his own flesh and blood? And if the Jews had nevertheless, according to the command of Christ, to lay down their offering before the altar, and first go and become reconciled to their brother, before they were to offer, then a Christian also ought first to examine himself, before he partakes of the bread and the cup of the Lord.

Fr. Corn. Bah, a thousand devils, God bless us, if the bread and the wine are only types of the true sacrifice of the flesh and blood of Christ on the cross why then does he say in the sixth chapter of John: “The bread that I will give is my flesh;” again: “My flesh is meat indeed, and my blood is drink indeed; therefore he that eateth my flesh, and drinketh my blood, shall live forever,” eh?

Herm. This argument is against yourself, for you would say that the bread is therefore the body of Christ, and the wine his blood, because Paul says, that whosoever eats and drinks it unworthily eats and drinks judgment to himself. And here Christ says: “He that eateth my flesh, and drinketh my blood, shall live forever.” If therefore that bread and wine of which Paul writes, were the flesh and blood of Christ, no one could therein eat judgment to himself.

Fr. Corn. Bah, this accursed Sacramentarian would torment and pester us here, I suppose, with all these abominable blasphemies against God’s true body and blood. Bah, the very devil of hell sits in his accursed mouth.

Herm. I have not mentioned one word about the body and blood of God; how then can I have blasphemed there against?

Fr. Corn. O, you accursed Anabaptist and Sacramentarian, are the body and blood of Christ not also the body and blood of God? are God the Father and the Son of God not one God, or would you make two Gods of them. Bah, are you also a Trinitarian, I suppose, eh?

Herm. Yet you said, when you wanted to dispute about the mass, that you priests daily in the mass, offer up to God his Son Jesus Christ; hence you make a distinction between God and the body of his Son, which you now begin to call the flesh and body of God.

Fr. Corn. Bah, the devil and his mother wag your tongue. You would now like to bite into my trap, would you? Ah, you wicked, vile, false, crafty Anabaptist and Sacramentarian, yea, also Trinitarian, because you speak so abominably of the holy Trinity, do you then not believe, that Christ is the second person in the Godhead of the holy Trinity? Bah, it seems not from your speaking.

Herm. We only know to speak of things that are mentioned in the holy Scriptures.

Fr. Corn. O you Trinitarian, do we not read in the holy Scriptures of God the Father, and of God the Son, and of God the Holy Ghost, eh?

Herm. Yet the holy Scriptures speak of only one God, and of the Son of the living God, and of the Holy Ghost.

Fr. Corn. Indeed? you accursed Trinitarian; if you would read the symbol309 of Athanasius, you would read of God the Father, and of God the Son, and of God the Holy Ghost, which three persons are therein called one true God, of whom the Father is the first person in the Godhead; the Son is the second person in the Godhead, and the Holy Ghost is the third person in the Godhead; and these three persons constitute the holy Trinity, that they do. Do you understand now, you Trinitarian, eh?

Herm. I have not studied the symbol of Athanasius; for it is enough for me, that I believe in the living God, and that Christ is the Son of the living God, as Peter believed (Matt. 16), and in the Holy Ghost, which is shed on us abundantly through Jesus Christ our Savior, as Paul writes in the third chapter of his epistle to Titus.

Fr. Corn. Indeed? you are certainly fine fellows, that God should shed his Holy Spirit upon you who will not believe that the Holy Ghost is also God himself. But this heresy you pick up and study in the devilish books of that accursed Erasmus of Rotterdam, who in his preface to the books of St. Hilary writes, that St. Hilary, at the end of his twelfth book, says, that the Holy Ghost is nowhere in the holy Scriptures called God, but that we have become so presumptuous as to dare call the Holy Ghost God, which the ancient teachers of the church did not dare do. In like manner this wicked Erasmus is also a great enemy of the divinity of Christ. Ah, bah! would you follow this damned Trinitarian, eh?

Herm. We follow neither Erasmus nor Hilary, but we follow the holy Scriptures, as Hilary and Erasmus herein do.

Fr. Corn. Though the holy Scriptures nowhere call the Holy Spirit God, what matters it? The Holy Ghost himself has inspired our mother the holy Roman Catholic church, to call him God, as appears from the symbol of Athanasius, see. But in good faith, if you believe the holy Scriptures, why then will you not believe in the divinity of Christ, eh?

Herm. That be far from us, that we should not believe in the divinity of Christ, that he is divine and heavenly, and not earthly, as you people believe; therefore we are put to death by you.

Fr. Corn. * * * Bah, we put you to death, because you people will not believe, that Christ assumed the seed of Mary his blessed mother, see.

Herm. We believe that the word became flesh, as John writes in the first chapter of his gospel.

Fr. Corn. Bah, now I have got you well cornered; for God was the word. And if God became flesh, why then would you bite into my trap, because I say, God’s flesh, God’s body, and God’s blood, eh?

Herm. We too believe that God was the word; but would you then therefrom understand, that the living God (of whom Christ is the Son) became himself flesh? this were certainly contrary to the entire holy Scriptures.

Fr. Corn. Yet Christ says, John 10:30; “I and my Father are one.” Again, John 14:9: “He that hath seen me hath seen the Father.” Bah, where are you now, eh?

Herm. Christ also says (John 17:21–23): “That they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us: that the world may believe that thou hast sent me. And the glory which thou gavest me I have given them; that they may be one, even as we are one: I in them, and thou in me, that they may be made perfect in one.” Again (Acts 4:32): “The multitude of them that believed were of one heart and of one soul.” Again, Paul to the Galatians (3:8) says: “For ye are all one in Christ Jesus.” Again (Ephesians 5:31,32): “For this cause shall a man leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh. This is a great mystery.”

Fr. Corn. Tush, tush, you have preached enough; for all this you have drawn from the venomous breasts of Erasmus. But answer me, why Christ says: “He that hath seen me hath seen the Father,” see.

Herm. Christ also says, John 6:46: “Not that any man hath seen the Father, save he which is of the Father, he hath seen the Father.” Again, John 1:18: “No man hath seen God at any time.” Again, John 14:28: “For my Father is greater than I.” Again, Mark 13:32: “But of that day and that hour knoweth no man, no, not the angels which are in heaven, neither the Son, but the Father.” From this it is sufficiently shown that the Father himself did not become flesh.

Fr. Corn. Bah, this you need not teach me; for I say myself that Christ, the second person in the Godhead, or of the holy Trinity, became man, whom you will not call God; do you understand this, you accursed Trinitarian that you are?

Herm. I call him the Son of the living God, as Peter called him (Matt. 16:16), and Lord, as the apostles call him.

Fr. Corn. O you accursed Trinitarian, I could jump out of my skin for anger, that I could.

Herm. Then you must jump out of your skin, when in the second chapter of the Acts of the apostles (verse 22), you read that Peter calls him but a man of God, saying: “Jesus of Nazareth, a man310 approved of God among you by miracles and wonders and signs, which God did by him.” Again, in the same chapter (verse 32): “This Jesus hath God raised up.” Again, in the third chapter (verse 15): “Whom God hath raised from the dead.” Again, in Acts 4:10: “Jesus Christ of Nazareth, whom ye crucified, whom God raised from the dead.” Again, Paul (Acts 17:31) says: “Because he hath appointed a day, in the which he will judge the world in righteousness by that man whom he hath ordained; whereof he hath given assurance unto all men, in that he hath raised him from the dead.”

Fr. Corn. Yes, yes, tush, tush, tush, bah! these are the same arguments which this damned Erasmus prefers, in his book, de modo orandi, and in Apologia ad Episcopum Hispalensem, Alphonsum Mauricum. But you Trinitarian, if you will call Christ only the Son of God, you do not esteem him better than Adam; for Luke says in his third chapter, that Adam also was the son of God. Bah! see once, with what we are tormented.

Herm. That be far from us, that we should not esteem Christ better than Adam; for because we believe, that the body of Christ is not earthy of the earth, as was Adam the first man, but that he is a heavenly man, as Paul writes in the fifteenth chapter of his first epistle to the Corinthians; therefore we are put to death by you; hence you yourselves do not esteem him better than Adam.

Fr. Corn. O you accursed Trinitarian, how the devil does wag your tongue. Bah, if you will not believe, that Christ is truly man, and if you will also not believe, that he is the true God, what * * * is he then?

Herm. Do not talk so unbecomingly; for Christ is no devil; but he is the true Son of God, as John writes in the fifth chapter of his first epistle; and he is also a true man, as Paul writes in the fifth chapter of his epistle to the Romans.

Fr. Corn. Bah, but does not St. John in the same chapter say of the Son: “This is the true God;” eh?

Herm. No, for John says: We know that the Son of God is come, and hath given us an understanding, that we may know the true God, and that we should be in his true Son. This is the true God, and eternal life. Hereby John means this true God whom the Son taught us to know.

Fr. Corn. Bah, you Trinitarian; now it occurs to me that St. John says in the same chapter: There are three that bear record in heaven, the Father, the Word, and the Holy Ghost; and these three are one. Bah, here you are soundly cornered, poor Trinitarian that you are.

Herm. I have often heard it said, that Erasmus in his Annotations charges you papists with having interpolated these words, and that they are not contained in the Greek text, even as you people have taken out and added many other things in the holy Scriptures.

Fr. Corn. Bah, may the fire of hell forever burn and torment you with your devilish, damned, accursed heretic Erasmus. Bah, I could tear my cap for anger, that I could.

Herm. Why then do you not tear your cap, when you read that Greek text yourself, and see that this is not contained in it?

Fr. Corn. Bah, my lords, what do you think of this—am I wrong in so sharply attacking in my sermons this damned heretic, this wicked Trinitarian Erasmus? For it is true, this he writes; yea, what is still worse, in his Annotations to the fourth chapter of St. Luke he has written, that a very great and strange corruption has been wrought in the holy Scriptures in the Greek and Latin copies, that sometimes something is added and interpolated and sometimes something taken away, omitted, and erased, on account of the heretics: yea, that the marginal notes which were now and then written by one or the other have all been foisted into the text, my lords, is it not a fine thing?

Recorder. Ah, Father Cornelis, we are no theologians; we do not understand these things.

Fr. Corn. Indeed? Bah, I believe it; but this Trinitarian would certainly understand it very well, as you hear, that he charges us with it. Bah, he would dare charge us Catholics with his arch-heretic, this wicked Erasmus, that in the ninth chapter of Romans, where Paul says: “Whose are the fathers, and of whom as concerning the flesh Christ came;” we have interpolated: “Who is over all, God blessed forever. Amen.” For this accursed Erasmus writes, that he has great doubts with regards to this clause: ”Oui est benedictus in saecula. Amen. Or these words are to be interpreted and understood as a thanksgiving to God the Father, thus: “Christ, etc, who is over all. God be blessed for ever. Amen.” “Otherwise,” he writes, “I have great doubts, whether this clause has not been interpolated, as I find also in some other texts, that they have added similar clauses, for the conclusion of discourses, as, Tu autem Domine, etc., Gloria Patri et Filio, etc., as their lessons and prayers are all concluded with such clauses.” But as regards the words of St. Thomas, in the twentieth chapter of St. John’s gospel, you have no way of escape; for there St. Thomas said to Christ: “My Lord and my God.” Bah, to this he does not reply, yea, with this he is soundly cornered; nevertheless, he spitefully writes with regard to this: “This is the first and last passage in the Scriptures, where Christ is called God.” Bah, but you Trinitarian, let us hear what you can say to this.

Herm. I reply to this, that Thomas said very well here; for David says in the eighty-second Psalm: “I have said, Ye are gods; and all of you are children of the Most High.” Christ himself also quotes these words in the tenth chapter of John. When the Jews took up stones to stone him, because he had said, “I and the Father are one,” Jesus answered them: “Many good works have I shewed you from my Father; for which of those works do you stone me? The Jews answered him, saying: For a good work we stone thee not; but for blasphemy; and because that thou, being a man, makest thyself God. Jesus answered them, Is it not written in your law, I said, Ye are gods? If he called them gods, unto whom the word of God came, and the Scripture cannot be broken; say ye of him, whom the Father hath sanctified, and sent into the world, thou blasphemest; because I said, I am the son of God?” Again, Ex. 22:8,9: “If the thief be not found, then the master of the house shall be brought unto the gods, etc. The cause of both parties shall come before the gods; and whom the gods shall condemn, he shall pay double unto his neighbor.”

Fr. Corn. Bah, but tell me without many words, why Christ did not say to St. Thomas: Stay: I am not your God? let us hear.

Herm. In regard to this my previous answer, John 10; David in Ps. 82 will serve; but answer me, why Christ did not reply to these words of Thomas: “Upon this rock I will build my church,” as he said, Matt. 16:18, when Peter answered him: “Thou art the Christ, the Son of the living God”? He also did not say to Thomas: “Flesh and blood hath not revealed it unto thee, but my Father which is in heaven.” Why also does Christ, John 20:17; say to his disciples: “I ascend unto my Father, and your Father; and to my God, and your God”? Again, Matt. 27:46: “My God, my God, why hast thou forsaken me?”

Fr. Corn. Tush, tush, you Trinitarian. Bah, from this would probably follow diabolical arguments which would transcend all human comprehension. Ah, bah, is Christ not truly God? why then do we call his blessed mother the mother of God, eh?

Herm. Because you will nowhere follow the holy Scriptures, but would call everything by a contrary and different name; for the holy Scriptures call her the mother of Jesus, as in the first chapter of the Acts of the Apostles, in the nineteenth chapter of John, and in many other places of holy Scripture, where she is not once called the mother of God.

Fr. Corn. Indeed? Bah, do you think that we Catholics pay so much regard to the naked, bare, meagre Scriptures? Ah, bah, the worthy, holy council of Nice has ordained and decreed that she should be called the mother of God. What do you say to this?

Herm. Do you not hold the last council of Trent to be of as great authenticity, dignity, and holiness as the council of Nice?

Fr. Corn. Yea, in troth, and should we not? Ah, bah, the Holy Ghost taught and spoke just as well through the fathers in the worthy council of Trent, as through the fathers in the council of Nice. Bah, what need is there of asking this question? have you nothing else to ask me? Bah, I well perceive that you would fain drop the subject concerning the mother of God.

Herm. I had to ask this in order to hear your confession in regard to it; for now I know by the council of Trent all the other councils, because I have in my time heard and seen how things went at the former council, which mocks and puts to shame all previous councils.

Fr. Corn. O you hellish, devilish; accursed Trinitarian, you blaspheme the Holy Ghost. It is a wonder that we do not all together with you sink into the earth. My lords, I am absolutely afraid to speak any longer with this Beelzebubian Anabaptist, Sacramentarian and Trinitarian, and enemy of the mother of God, that I am.

Recorder. Can you not keep still in regard to these things, Herman, as we requested of you?

Herm. I do not blaspheme the Holy Ghost, nor am I an enemy of the mother of Christ.

Fr. Corn. Bah, do you not blaspheme the Holy Ghost, when you ridicule, vilify and deride the worthy council of Trent, and all the previous holy councils? and will not call the worthy, holy, blessed virgin Mary the mother of God, as the holy council of Nice teaches and commands us to do? Bah, are you not then a blasphemer of the Holy Ghost, and an enemy of the mother of God, eh?

Herm. You papists were so presumptuous in your council of Nice, that you dared call the mother of Jesus Christ the mother of God, whom neither the apostles nor the evangelists dared call the mother of the Son of God.

Fr. Corn. O you damned, devilish Anabaptist, you hellish Trinitarian, Sacramentarian and deadly enemy of the blessed mother of God, we will call her the mother of God in spite of your teeth, and she is too the mother of God. Yea, she is the mother of God, that she is?

Herm. You said yourself that there are three persons in the holy Trinity, the Father, Son, and the Holy Ghost, and that these three persons are but one true God. If Mary then is the mother of this true God, then she is just as well the mother of the Father and of the Holy Ghost, and of the Son.

Fr. Corn. O you devilish heretic, I have proved to you from the symbol of Athanasius, that the Father is God, and that the Son is God, and that the Holy Ghost is God, and that there are nevertheless not three gods, but that these three are one true, inseparable God, see.

Herm. If these three are not each a distinct, separate God, but if the three are but one true inseparable God, and if Mary is the mother of God, then she must be the mother of all three, or the three must each be a separate God. Where are you now with your council of Nice?

Fr. Corn. Bah, may the fire of hell burn you, you wicked, evil, vile, false, crafty Trinitarian; the devil wags your accursed tongue. Bah, you would drive an hundred thousand doctors of divinity mad and crazy. Jesus, Jesus, worthy mother of God, how you are reviled, despised and rejected by this hellish devil’s brood, But in good faith, how would you have her called—Maeyken Timmermans,311 as you call her in your hellish, devilish sermons in the Gruthuysbosch, eh?

Herm. We call her the mother of Jesus, as she is called in the Scriptures, And how can you say that we revile, despise and reject her?

Fr. Corn. O you accursed Anabaptist, I will drop this, that you will not call her the mother of God; but is this not odious reviling, despising and rejecting, that your arch-heretic, Menno Symons writes, that Christ did not assume the sinful earthly seed of Mary, but that he came with flesh and blood, with skin and hair, from heaven, into Mary, and thus became man, and that he merely passed through her body, as water through a sieve, or through a spout;—bah, is this not reviling blaspheming, despising and rejecting?

Herm. You do not understand what Menno Simons writes; for what you here say, cannot be found in his writings; but he shows with many Scriptures, that the Word became flesh (as John writes in his first chapter), and not the seed of Mary.

Fr. Corn. Ah, bah, was Christ then not born of the seed of David according to the promise; which seed he assumed in the blessed virgin Mary, of her most pure blood, and of that became flesh and man, eh?

Herm. That Christ was born of the seed of David (as regards the generation of which he was born) we well believe; but the angel said to Joseph: That which is begotten in her is of the Holy Ghost, Matt. 1:20. Again, John 16:28, Christ himself says: I came forth from the Father, and am come into the world.

Fr. Corn. Ah, bah, Christ says this of his divinity, that the same proceeded, and came into the world from the Father, and not from his humanity, you stupid Anabaptist.

Herm. Why then did Christ say, John 6:62: What and if ye shall see the Son of man ascend up where he was before? Again, John 3:13: No man hath ascended up to heaven, but he that came down from heaven, even the Son of man. Again, Paul says, Eph. 4:9,10: That he ascended; what is it but that he also descended first into the lower parts of the earth? He that descended is the same also that ascended up far above all heavens.

Fr. Corn. Bah, you stupid Anabaptist, did Christ then come from heaven into Mary with flesh and blood, with skin and hair, entrails and all, as he ascended up to heaven? Bah, what do you say of this, you great, stupid, awkward ass?

Herm. I do not say this; but I say that the Word came from heaven, and became flesh in Mary, as John writes in his first chapter.

Fr. Corn. And we Catholics say that the most pure blood of Mary became flesh, in spite of your miserable teeth, see.

Herm. This defiance to my teeth is a small matter; but this defiance to the holy Scriptures is a great blasphemy.

Fr. Corn. Ha, you damned Anabaptist, I do not blaspheme the holy Scriptures; but you revile the holy, blessed, pure virgin Mary. Bah, I am surprised that you do not say, that she conceived her son Christ of her husband Joseph, as your hedge-preachers preach in the Gruthuysbosch; is it not a fine thing?

Herm. You wrong us greatly, that you say this of us; for we believe as Matthew writes in his first chapter: “Joseph took his wife, and knew her not till she had brought forth her first born son.”

Fr. Corn Ah, bah! did Joseph know her afterwards, eh?

Herm. It matters not to me whether he knew her afterwards, or not.

Fr. Corn. Indeed? and do you then not believe in the perpetual virginity of the blessed virgin Mary? let us hear now.

Herm. We find nothing said in the Scriptures, concerning her perpetual virginity.

Fr. Corn. Bah, this accursed Anabaptist would pester me with the Scriptures. Will you then positively believe nothing else but what is contained in the holy Scriptures? Bah, hence it comes that you thus despise, reject and revile the worthy mother of God and imagine, yea, teach and believe that she did the carnal works of the married state with Joseph her husband, just as well as your filthy, sinful wives do with you, and that she had many children by Joseph her husband; bah, is this not a fine thing?

Herm. And if she had done the work of the married state with her husband Joseph, and brought forth more children (which is ordained and commanded of God, Gen. 1, and is a blessing) would she thereby have sinned?

Fr. Corn. Bah, God blessed Adam and Eve, and said: “Be fruitful, and multiply, and replenish the earth,” before they transgressed the commandment; but they did not continue in the blessing, but transgressed the commandment of God, and thereby the work of marriage became sin to them; bah, now you are cornered.

Herm. You are cornered yourself; for, Gen. 9:1, it is written: “God blessed Noah and his sons, and said unto them: Be fruitful, and multiply, and replenish the earth.” Again, the prophet Jeremiah, in the twenty-ninth chapter, says: “Thus saith the Lord of hosts, the God of Israel: Take ye wives, and beget sons and daughters; and take wives for your sons, and give your daughters to husbands, that they may bear sons and daughters; that ye may be increased.”

Fr. Corn. Bah, tush, tush, you have talked enough; bah, hear how much talk there is in this miserable Anabaptist. Bah, now that I hear you talk, I will believe, that you Anabaptists undisguisedly and presumptuously preach out there in the Gruthuysbosch, that Maeyken Timmermans, as regards the work of marriage, was not a hair better than your filthy, unchaste, carnal wives are. Yea, in order utterly to loose the marriage bond, and to show, that women may have divers husbands, you wicked Anabaptists dare preach and teach, that Mary had children of many different husbands, like your wives, whom you have in common—is this not a fine thing?

Herm. Of such things as you here say I never heard our teachers speak once, when they preached the word; but it may sometimes have been asked among us, whether the brethren and sisters of Christ, of whom the holy Scriptures make mention, Matthew 13; Mark 6, etc., were natural children by Joseph or Mary.

Fr. Corn. O you accursed Anabaptist, the holy Scriptures calls some apostles, as St. James, St. Simon, St. Judas, the Lord’s brethren, who were merely his cousins, you stupid Anabaptists that you are.

Herm. Yet, in the first chapter of Acts it is written (after the eleven apostles are enumerated): “These all continued with one accord in prayer [and supplication,] with the women, and Mary the mother of Jesus, and with his brethren.” Nevertheless, I will not insist upon, or maintain, that Mary the mother of Jesus gave birth yet to other children.

Fr. Corn. Bah, but when you Anabaptists are assembled in the Gruthuysbosch, you will maintain it, and other things yet concerning her, which are still much more wicked and abominable; for I know it well, that I do.

Herm. We are greatly slandered, even as also you often stand in your pulpit and preach about us all that you please.

Fr. Corn. Indeed, do then any Anabaptists sometimes come to hear me preach, eh?

Herm. Though we do not hear you preach ourselves, yet we are told, that you stand in your pulpit and preach, that the Calvinists and Anabaptists teach and preach, that Mary the mother of Christ was a filthy whore, for which you are censured by learned men (in letters which they write to you), how you slander us thereby.

Fr. Corn. Bah, * * * you miserable Anabaptist * * * for such * * * letters I do not care * * * do you understand this? And do you know nothing else to say? Bah, you do not answer me in regard to having the women in common: bah, you Anabaptists have certainly gone about it very cunningly, that you have the women and maidens in common; for thereby you gain such a great number of adherents for your Anabaptism. Bah, but show me once from the Scriptures, that the women and maidens are to be had in common, as you Anabaptists do in your devil’s supper:—bah, see; let us hear, whether you will be able to show me this.

Herm. No; for this I could show to you just as little, as you can show to me from the holy Scriptures, that the women and maidens must be scourged, as you do in your secret disciplining. But you have certainly well practiced the secret disciplining or scourging of the maidens and women, for thereby you gain such a great retinue of devotaries.

Fr. Corn. Bah, I would rather * * * than reply to all your talk; but answer my question. * * *

Herm. All such barefaced lies, as that we have the women and maidens in common, I do not deem worthy of an answer.

Fr. Corn. Ah, bah! Is it a barefaced lie, that you Anabaptists have the women in common? Why then does all the world speak of it, and why then is it printed in so many books, which by us Catholics are written against you, and which I daily read. Fie, you adulterers! fie, you dishonorers of marriage!

Herm. All that are of the world are liars; hence you and your Catholics cannot be believed.

Fr. Corn. Ah, am I of the world, * * * you accursed, bewitched, damned Anabaptist that you are. Bah, you stupid beast, and do you not see, that I am spiritual? But you evince worldly works by having all the women in common; but I have vowed chastity; do you understand this, you dishonorer of marriage that you are?

Herm. We do not dishonor marriage; but if you are spiritual, and have vowed chastity, then it is surprising that you have your delight in this carnal, unclean, secret disciplining, or scourging of the women.

Fr. Corn. O you devilish Anabaptist and dishonorer of marriage, I could almost fly into your eyes or into your mouth; bah, what do you understand about my secret disciplining which I employ with my devotaries? Bah, you are filthy, carnal, unchaste, voluptuous rogues, that you thus use the women in common, like dogs. Yes, you damned dishonorers of marriage are nothing more than rotten, stinking dog carrions; for you go about it in this respect like dogs, though you would deny it before us; bah, fie, fie! shame upon you * * * Bah, if I cannot prevail upon you with kindness, I must try whether I can do it with severity; see now.

Clerk of the criminal court. Ah, father Cornelis, do be modest and keep your temper.

Recorder. Yes, converse together with kind, calm words; for it seems that you will continue to quarrel and bicker here like harlots.

Fr. Corn. Bah, my lords, and may I not accuse him of what is true? I suppose so. Did you not hear yourselves yesterday, that that * * * bishop of the Anabaptists at first also wanted to deny everything; but when he perceived that I was so well acquainted with the matter, he acknowledged that there were some among them, who taught and practiced these things in secret, and when I soundly berated and convicted him with plain and conclusive arguments, he denied it no longer. Bah, why then should I not also have liberty to accuse and convict this one of it? Am I not come here to instruct and convert him? I think I am. See with what we are tormented. Why does he deny a matter which is true? * * * One may certainly talk here, I suppose?

Herm. Then I may also reply to you, that this matter is not true, because these things are lies; and I presume that Jacob, my fellow brother did well reply against it.

Fr. Corn. Yes, until I told him that the Anabaptists at Amsterdam and elsewhere, in Holland, ran stark-naked through the streets, men, women, boys and maidens, and said to one another: “My spirit desires your flesh.” Bah! was this not a fine thing, eh?

Herm. No, this was not a fine thing; and hence we never regarded such as our brethren.

Fr. Corn. Bah! why would you deny it so strongly; for it is well enough known, that you Anabaptists do not regard the sacrament of marriage at all, because for a very little matter you loose and sever the marriage bond.

Herm. Since you bring so many untrue charges against us in regard to our marriage, I must ask you something respecting marriage that concerns you, and which is certainly no lie, for Paul writes thus to Timothy, in the fourth chapter (first epistle): “Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils; speaking lies in hypocrisy; having their conscience seared with a hot iron; forbidding to marry, and commanding to abstain from meats, which God hath created to be received with thanksgiving.

Fr. Corn. Tush, tush, hold your tongue; for we do not want any more preaching here; bah, begone, get you hence. * * *

Herm. If I could be gone from here, I would no longer listen to your blasphemies and lies.

Fr. Corn. Ah, you accursed, hardened, petrified Anabaptist, how the devils in hell (whither you will shortly go) will sit in your accursed mouth, with burning pitch, brimstone, tar, and Greek fire; just wait.

Herm. No; but I shall go under the altar which John saw in his Apocalypse, as is written in the sixth chapter, to the souls of them that were slain for the word of God, and for the testimony which they held; who cried with a loud voice, saying, How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth?

Fr. Corn. Yes, the devil’s martyr you will be. * * * But this preaching would probably last all night; hence I go to my convent, and let you preach as long as you will, you damned, accursed Anabaptist, Sacramentarian, Trinitarian, and marriage dishonorer that you are; see.

In the meantime one of the aforesaid two martyrs, namely, Jacob de Roore, or the chandler, while imprisoned, wrote several letters replete with holy and divine things, which we deem it profitable to communicate to the reader; they are the following:

THE FIRST LETTER OF JACOB THE CHANDLER, WRITTEN TO HIS WIFE.

The eternal, imperishable wisdom of God our heavenly Father, the great love of his Son our Lord Jesus Christ, and the power of his Holy Spirit, for the comforting of your mind, these I wish you my very dear and beloved wife, as a cordial greeting from God, through Jesus Christ our Lord and Savior. Amen.

My affectionately beloved and chosen wife, be pleased to know that my mind is tolerably well, the Lord be praised forever for his grace, except that I am very sorrowful for your and for the children’s sake, since I love you and them from the heart, so that I know of nothing under heaven for which I would be willing to leave you; but for the Lord and his invisible riches we must forsake everything, through the love of God, which is shed abroad in our hearts by the Holy Ghost.

Hence Christ says: “He that loveth father or mother more than me is not worthy of me: and he that loveth son or daughter more than me is not worthy of me. And he that taketh not his cross, and followeth after me, is not worthy of me.” Matthew 10:37,38. And he also says: If any man come to me, and hate not his father, and mother, . . . he cannot be my disciple. Luke 14:26. Yes, brothers and sisters, wife and children, and our own life also, with all that we possess, or we cannot be Christ’s disciples; although this hatred extends only so far as these things cleave to us, to draw us away from Christ. Hence we must overcome and forsake them through the love of God, for thereby we prove that we love God above all, with all our strength, and with all our ability, which is the greatest commandment in the law, of which Paul says: “The end of the commandment is charity out of a pure heart, and of a good conscience, and of faith unfeigned.” 1 Tim. 1:5. By this love and faith one must confess Christ unfeignedly, and not forsake him for father or mother, for wife or children, or for his own life. Hence Solomon writes: “Love is strong as death; jealousy is cruel as the grave: the coals thereof are coals of fire, and a flame of the Lord. Many waters cannot quench love, neither can the floods drown it: if a man would give all the substance of his house for love, it would utterly be contemned.” (Sol. Song 8:6,7); for it cannot be bought with riches, but it is given for nought by God, through the Holy Ghost, to those that seek him in truth.

Therefore, I pray you, my dear wife, that you seek to possess your soul in patience, and do not grieve too much on account of this my trial, which happens through God’s permission. For I had thought to come and take leave, and to send you away with H., or with some one else; but the Lord did not permit me—he knows why it is. Still I am grieving much on your account, for I leave you in great distress. But I hope that the Lord, who has taken me from you, will help you and provide for you, according to his promise, since he feeds the ravens and little animals, because they are his creatures; how much more then shall he provide for his elect, who cry day and night unto him? Therefore did Peter say: Cast all your care upon the Lord; for he careth for you. 1 Peter 5:7. As also David says: The eyes of all wait upon thee; and thou givest them their meat in due season. Ps. 145:15.

Thus, my dear wife, trust in the Lord, this I pray you; for he that ministereth seed to the sower, will also minister bread for your food. 2 Cor. 9:10. And move to the country of C., where there is much tranquillity. And the brethren said, that they would assist us in whatever they could. I had made such good arrangements, that I hoped that it would please you well, which I intend to let you know yet.

Furthermore, I pray you, my dear and much beloved wife, that you do the best with my children, to bring them up in the fear of God, with good instruction and chastening, while they are still young; for with the rod their back is bowed, and they are brought into obedience to their parents. Hence it is written: He that loveth his son causeth him oft to feel the rod; and he that spareth his rod, hateth his son: but he that loveth him instructeth him betimes. Sir. 30:1; Prov. 13:24. For instruction must accompany chastisement: for chastisement demands obedience, and if one is to obey, he must first be instructed. This instruction does not consist in hard words, or loud yelling; for this the children learn to imitate; but if one conducts himself properly towards them, they have a good example, and learn propriety; for by the children the parents are known. And parents must not provoke their children to anger, lest they be discouraged; but must bring them up with admonition and good instruction. Eph. 6:4; Col. 3:21.

Thus, my dear and much beloved wife, do the best with them, this I pray you; and take heed to yourself, that you may receive the end of your faith, even the salvation of your soul, 1 Peter 1:9. And do not faint because of the tribulation which we must suffer, but remember how the innocent lamb, Christ Jesus, had to suffer from the beginning in the faithful. Hence the Lord says: “He that toucheth you, toucheth the apple of mine eye.” Zech. 2:8. To Paul he said: Saul, Saul, why persecutest thou me? And Paul said: Who art thou, lord? He said: I am Jesus of Nazareth whom thou persecutest. Acts 9:4,5. Not that he persecuted Christ according to the flesh; for the latter had died, before he persecuted: but he persecuted the Christians, in whom Christ lived according to the spirit; for they do not live to themselves, but Christ lives in them. Rom. 14:7. Hence, when they suffer, they do not suffer for their own name, but for the name of Christ; for if they lived to themselves, they would not be in trouble, for the world would love them; but because they are not of the world, and because Christ has chosen them from the world, therefore the world hates them. John 15:19. Hence Peter says: If ye suffer for the name of Christ, happy are ye: for the spirit of glory and of God resteth upon you: on their part he is evil spoken of, but on your part he is glorified. 1 Peter 4:14. For they are comforted by the same Spirit, so that we know: As the sufferings of Christ abound in them, so their consolation also aboundeth by Christ, namely, if they suffer with him, they shall also rejoice with him; for their light affliction, which is but for a moment, worketh for them a far more exceeding and eternal weight of glory; because they look not at the things which are seen, but at the things which are not seen: for the things which are seen are temporal; but the things which are not seen are eternal. 2 Corinthians 1:5; 2 Tim. 2:12; 2 Cor. 4:17,18. Hence Paul says: I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us; for we know that, if our earthly house of this tabernacle were dissolved, we have a building of God, a house not made with hands, eternal in the heavens, where mortality will be swallowed up of life; for there shall be no more death, neither sorrow, neither any heat, for God shall wipe away all tears from their eyes. Rom. 8:18; 2 Cor. 5:1; Heb. 11:10; 2 Cor. 5:4; Rev. 21:4; Is. 25:8.

Then they shall leap as the calves of the stall; then they shall triumph upon Mount Sion, have palms in their hands, and receive the crown of honor, which God has prepared for all them that love him and his appearing. Mal. 4:2; 2 Esd. 2:42; Wis. 5:16.

Thus, my dear wife, comfort yourself with these words, and be patient in your tribulation, this I pray you; for though I am thus taken from you, think that we are not assured of each other; for we must all die, and the Lord has long permitted us to be together, considering the perils in which we walked.

There have been so many within our time, who had to leave each other, some through imprisonment, some dying of sickness. But there is no more glorious death, than that for the name of Christ; for not all are made worthy of God to suffer for his name, for this is acceptable with God, says Peter, 1 Pet. 2:20. Hence he and John went their way rejoicing that they were counted worthy to suffer shame for his name. Acts 5:41.

O my dear and beloved wife, it would greatly rejoice me if I could hear that you were of good cheer; for every time that I have written your or the children’s names, I could not refrain from weeping. Nevertheless, as regards my own self, I am of reasonably good cheer, the Lord be praised for his grace; so that I would not have thought it before my apprehension—so weak did I find myself. Hence Christ did truly say: I will not leave you comfortless; but I will come to you. John 14:18. Herewith I will commend you, my dear and much beloved wife, to the Lord, who is able to keep your treasure, and to give you an inheritance with all them who through faith in Jesus Christ shall be sanctified. May the Lord Almighty strengthen you by his Spirit. Amen.

Written on the 24th of April, by me, Jacob, your husband. Have this copied, and keep it in remembrance of me; for I do not know whether I can write you any more. Greet all the brethren and sisters much in my name, and all them that fear God; my children B. and his wife; your brother T. and his wife; J. and F. T. and F. his brother; J. de L. and his wife; and my friends at Kortrijck.

Jacob, your husband.

THE SECOND LETTER OF JACOB THE CHANDLER, TO THE CHURCH.

Affectionately beloved brethren, much grace and mercy be unto you from God our heavenly Father, through Christ Jesus his only begotten Son, our Lord and Savior, through whom the Holy Ghost is given us, that we should be led by him, and guided into all truth, in order thus to be a light in this world, so that we might with a good conscience, praise our Father who is in heaven; to this end may the Lord give his grace, that it may so remain with me, and with all my beloved brethren and sisters, to the end of their life, this I wish them as a friendly greeting and cordial adieu.

Furthermore, my dear brethren, know that, while in the country of C., I was greatly prompted, to appear among you once more, that we might once more enjoy ourselves together; but the Lord prevented it by my imprisonment. Yet, I could not forbear to write you a little, in order to exhort and refresh your minds, so that, as you received the Lord Jesus Christ, you might go on in him, and be rooted and built up in him, and abound therein with thanksgiving. Col. 2:6,7. For, my dear brethren and sisters, if we do not abide in him, it is all labor lost, and we cannot be partakers of his abundant riches, which he has prepared for us in heaven; for we are made partakers of Christ, if we hold the beginning of our confidence steadfast unto the end. Heb. 3:14. And if we draw back, his soul will have no pleasure in us. Heb. 10:38. Yes, dear friends, if we abide not in him. We are like a branch that does not abide in the vine, and forthwith withers. It is therefore cut off from the vine, and cast into the fire; for it is of no other use to men, for the prophet says: One cannot make a wooden pin of it. Ezek. 15:5. Hence, according to the words of Christ, such Christians who do not abide in Christ, will be cut off, and cast into the fire of hell; for they are of no use to Christ in heaven; hence there shall in no wise enter into it anything that defileth, neither whatsoever worketh abomination, [or maketh a lie:] but they which are written in the Lamb’s book of life. Rev. 21:26. Therefore I exhort you, my dear brethren, with the apostle John: Abide in him, that, when he shall appear, we may have confidence, and not be ashamed before him at his coming (1 John 2:28); that we may then not be like the foolish virgins who had to remain without with shame, because they had taken their lamps and no oil in them. For what can it avail us, that we have simply been baptized, and separated from popery, as though we would be virgins who did not want to remain in such spiritual whoredom; and yet do not have the love of God in us, by which to lead a pure and chaste conversation, to the honor of our Bridegroom; in this case we are foolish to think that by such conduct we can please Christ. For David says: “The King’s daughter shall be brought unto the King in glorious adornment.” Ps. 45:14. Therefore love is the bond of perfectness; for he that abides in love abides in God; for God is love. Through this love we keep his commandments, and his commandments are not grievous. Col. 3:14; 1 John 4:8; 5:3.

Thus, my dear brethren and sisters, let your loins be girded about, and your lights burning; and ye yourselves like unto men that wait for their lord [when he will return from the wedding]; that, when he cometh and knocketh, they may open unto him immediately. Blessed are those servants, whom the Lord [when he cometh] shall find watching. Luke 12:35–37. For these are wise virgins, who have learned to know the Bridegroom; who know that he takes pleasure in their beauty; whose beauty lies not outwardly in braided hair, or in putting on of apparel; but inwardly in a chaste conversation, in a modest behavior, which is manifested before all men. 1 Tim. 2:9; 1 Peter 3:3. These virgins are baptized not only with water, but with the Holy Ghost and with fire; for they do not only guard against outward idolatry, but will not consent to sin in anywise: nor do they love the world, or the things that are in it; for therein lies not the love of the Father. For all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world, by which so many a Christian is seduced; even as it is the cause of ruin to many a young girl, when she begins to get proud. Then she becomes desirous after fine clothing; then the young fellows make their addresses to her, who at first do not speak of carnal indulgence, for this would be too blunt for an honorable maiden; but they seek first to incite her heart to love, after which carnal sin will the more readily be consented to.

Thus also, my dear brethren, Satan goes to work with many a Christian; he does not at first tempt them to idolatry, for they would rather suffer themselves to be burnt, when they are pure in their conscience, than resort to idolatry. But he shoots such arrows at them, that they become earthly-minded, seek their own more than that which is Christ’s or their neighbor’s, and dissipate their minds in their occupation and in traffic, and thus the love of the world is apprehended, and temporal riches are cherished more than the eternal. Think, my brethren and sisters, when Satan has gained this point, how easily then one consents to serve idols, and to wed the world; and thus the door is opened wide to Satan, for the light has become darkness, and the day is changed to night, in consequence of which one’s shame or nakedness is not seen; for they are alienated from the life of God through the blindness of their heart. Eph. 4:18. Therefore, dear brethren, take heed, lest there be in any of you an evil heart of unbelief [in departing from the living God]. But exhort one another daily, while it is called To-day: lest any of you be hardened through the deceitfulness of sin. Heb. 3:12,13. And take heed that no one neglect the grace of God, lest any root of bitterness spring up, and thereby many be defiled. 2 Cor. 6:1; Heb. 12:15. Therefore endeavor to keep the unity of the Spirit in the bond of peace (Eph. 4:3), having the same love among yourselves, that you may not be a stumbling-block or offense to one another. But if you see any brother or sister err from the way of truth, run after him, and instruct and admonish him in a meek spirit, until he becomes a Christian, or until he strays into some carnal works; that you may be natured and minded as Christ, and not abuse his ordinance; for one can be too severe as well as too indulgent in reproving. Thus, my dear brethren, have good care for one another, and let each take heed to himself; for this is a perilous time, and love is seen to wax cold in many. Therefore let each lift up the hands which hang down, and the feeble knees; and make straight paths for your feet, lest you stumble like a lame man, and be not slothful in your business, but be fervent in spirit, and redeem the time; for your time here may perhaps be short, for Satan is stirred up to wrath, knowing perhaps that he has but little time. Heb. 12:12,13; Rom. 12:11.

Therefore, my dear brethren, be vigilant everywhere, and faint not on account of the tribulation which is now seen; but trust only in the Lord, for he has said: I will never leave thee, nor forsake thee. So that we may boldly say, “The Lord is my helper, and I will not fear what man shall do unto me.” Heb. 13:5,6. For the sufferings which men inflict upon us are transient; hence Christ says: “Be not afraid of them that kill the body, and after that have no more that they can do; but fear him, which after he hath killed hath power also to cast soul and body into hell.” Luke 12:4,5. But if we suffer with him, we shall also rejoice with him.

Therefore, my dear brethren, be faithful unto death, and you shall receive the crown of life. Revelation 2:10. Think, dear brethren, if the children of this world were promised the crown of Spain on some condition, how diligently they would work, how joyfully they would run to obtain it. How much more ought we to be joyful in our tribulation, and with patience run the race that is set before us, since the crown of life is promised us, with which the crown of Spain cannot be compared; for this is a perishable crown, and its glory is not to be compared with the glory which shall be revealed in us. Therefore Moses chose rather to live in affliction with the people of God, than to enjoy the pleasures of sin for a season; esteeming the reproach of Christ greater riches than the treasures in Egypt: for he had respect unto the recompense of the reward. Heb. 11:25,26.

My dear brethren and sisters, may the Lord through faith give you such a heart and vision, that you may with Moses and all the saints of God know what God has prepared for them that love him; for the righteous shall live forever, for the Lord is their reward, and the care of them is with the Most High. Therefore shall they receive a glorious kingdom, and a beautiful crown from the Lord’s hand, and they shall shine forth as the sun in the throne of heaven. Wis. 5:15,16; Matt. 13:43.

Hence the apostle writes: “If our earthly house of this tabernacle were dissolved, we have a building of God, a house not made with hands, eternal in the heavens.” 2 Cor. 5:1. By this the apostle indicates, that though our earthly body be put to death here, it shall rise again, and be shed about with heavenly glory. Therefore he writes: “Our citizenship is in heaven; from whence also we look for the Savior Jesus, who shall change our vile body, that it may be fashioned like unto his glorious body.” Phil. 3:20,21; Tit. 2:13. By this he again indicates, how gloriously the body will be changed after the resurrection; now it is weak, then it shall become strong; now natural, then spiritual; now mortal, but then immortal; for this corruptible must put on incorruption, and this mortal, immortality; then shall the terrible death be swallowed up in victory; then shall the last enemy, which is death, be destroyed; then shall be no more death, neither sorrow, nor any heat; then shall the tears be wiped away from the eyes: then shall they inherit all things with Christ, because they have overcome; then shall he lead them to the fountain of living water, and feed them with the hidden heavenly bread, that they shall neither hunger nor thirst any more; there shall the spiritual Solomon dwell in perfect peace with the spiritual Israel, for all his enemies shall be made his footstool.

Therefore, my dear brethren and sisters, be steadfast and immovable, always abounding in the work of the Lord, for as much as ye know that your labor is not in vain in the Lord. 1 Cor. 15:58.

Herewith I commend my dear brethren and sisters to the Lord, who is able to keep your treasure, and to give you an inheritance among all them that are sanctified. Pray the Lord for me, that I may contend steadfastly, and continue in the hope in which I (the Lord be praised forever) still stand at the present time. And I pray you, dear brethren, do the best with my wife and children.

Written by me, Jacob the Chandler, your weak brother and minister, on the 18th of April.

THE THIRD LETTER OF JACOB THE CHANDLER, TO HIS CHILDREN.

May the same God that blessed Abraham, Isaac and Jacob, also bless you my children, with all manner of spiritual blessings in heavenly places, that you may from your youth learn to know the Lord, and fear and obey him all the days of your life. This is the most special request that I make to God, that you may be eternally saved, and that the name of the Lord may be praised through you; unto which name be praise and glory now and forever. Amen.

My children, hear the instruction of your father, and forsake not the law of your mother (Prov. 1:8; 4:1); be always ready to do what you are commanded of God, that is, that you shall from your youth learn to know, fear and obey him; for obedience springs from the fear of God, and the fear of God comes through the knowledge of God.

Hence Solomon writes: The fear of the Lord is the beginning of knowledge. Prov. 1:7. For a child that knows his father, that he is so honorable and just, that he will not have his children run in the streets with other children, fight, quarrel, use bad language, bring home stolen things: children who know their father to be thus, are afraid to do this, knowing, that if they do this they shall be beaten. Thus also, my dear children, the Lord is a just God, who will not tolerate sin, but will punish them that commit it. Therefore we must fear him, and not commit sin; for the fear of God driveth out sin, and he that feareth God will do good. Prov. 16:6; Sir. 15:1. As Solomon says: “The fear of the Lord is a fountain of wisdom, to depart from the snares of death.” Prov. 14:27. For, my dear children, the wages of sin is death. Romans 6:23. Hence, since the fear of God drives out sin, through the fear of God, the cause which brings us into death, that is, sin, is avoided. Therefore, my children, begin from your youth to walk in the fear of the Lord, that you may not at any time consent to sin, and may not forget the commandments of your Lord and God; but fear the Lord, while he may be feared. For they that fear the Lord walk in the right way; for the fear of the Lord is the beginning of wisdom, and to depart from evil is understanding. Prov. 14:2; Job 28:28.

Hence, my children, fear the Lord, and depart from evil. For the prophet Jeremiah says: “How good it is for a man, from his youth to take upon him the yoke of the Lord, and for one that is forsaken, to be patient, when he meeteth with adversity.” Lam. 3:27,28. And Sirach says: My child, from thy youth receive instruction, till thine old age, and thou shalt find wisdom (Sir. 6:18); for the wisdom of God teaches, that we are to receive God’s instruction, in order to be taught thereby, how we are to depart from evil. “For wisdom crieth without; she uttereth her voice in the streets, saying: How long, ye little children, will ye love childishness? and how long shall fools desire the things that are hurtful to them? and the unwise hate knowledge?” Prov. 1:20. For this is the nature of children; they love to run and play in the streets, where they learn all kinds of wickedness, and do not like to be chastised for it, and kept in the house. By this they are known as children; for they know not how injurious this is to them; for thereby they become alienated from the knowledge of God, and so grow up in wickedness, that sometimes they can only with great difficulty come to the truth. Therefore wisdom calls the children of Israel little children, because they are sometimes so wicked, that they want to live to themselves, and hate the chastening of the Lord, which is nevertheless administered to them out of love, that they should not be condemned with the world. 1 Corinthians 11:32. Therefore, my dear children, beware of all bad company, that might seduce you to cherish the world; for the world lieth in wickedness, and will perish with its lusts. 1 John 5:19; 2:17. Therefore, my children, love not the world, neither the things that are in it; for all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world. 2:15,16. Hence, abstain from fleshly lusts, which war against the soul. 1 Pet. 2:11. And Paul says: Flee youthful lusts (2 Tim. 2:22); for youthful lusts have plunged many into ruin, into lasciviousness, whoredom and many improper things. Therefore, my children, beware of whoredom, and all unedifying conduct, in which whoredom has often originated; as dancing and leaping, and the practice of young men and maidens sitting together at the beer table, drinking to intoxication, and speaking improper words, and besides what is done in secret would be too shameful to mention. Tobit 4:12; 1 Thess. 4:3. O my children, beware of such things; for the apostle says: All they that do such things have no part in the kingdom of God. 1 Corinthians 6:10. But when you are grown up, and cannot contain, marry in the fear of God. Pray God to provide you a faithful helpmeet, to walk in the fear of God, with a broken, lowly and humble heart.

My children, do not in any wise let pride rule over you in your words or thoughts, as Tobit admonishes his son (Tob. 4:13); for the Lord rejects such as are proud in their hearts, but he has exalted the humble. Hence David says: “I thank thee, O Lord, that thou hast humbled me; for before I was humbled I went astray.” Ps. 119:67. Therefore, my children, never exalt yourselves in your hearts, but condescend to men of low estate; for pride goeth before destruction, and a haughty spirit before a fall; for they become so proud, that they reject the word of the Lord, and live according to the desires of their hearts; therefore the Lord shall also not regard them. Rom. 12:16; Prov. 16:18; Hos. 4:6.

My children, heed the instruction of your father, and forget it not. Refrain your tongue from backbiting, and beware of lying; for the mouth that lieth slayeth the soul. Wis. 1:11. For liars have no part in the new Jerusalem; but their part is in the lake which burneth with fire and brimstone: which is the second death. Rev. 21:8. And the backbiter causes much contention and discord, and also stirs up strife and envy, and separates friends. Prov. 16:28. Hence Solomon says: “Where no wood is there the fire goeth out: so where there is no tale-bearer, the strife ceaseth 26:20. Hence he further writes: Put away from thee a froward mouth, and perverse lips put far from thee; as also Moses writes: Let there be no backbiter or slanderer among you. 4:24; Lev. 19:16. Therefore, my children, beware of backbiting, and wherever you are at home, keep your lips sealed, and tell not out of the house what is done in it; keep still about all in regard to which silence is expedient, then men will love you. Always be faithful to people, and beware of stealing, for it is a great sin; and thieves have no part in the kingdom of God (1 Cor. 6:10), nor is a thief trusted or loved by any one; but wherever he goes, his hands are watched. Thus, my children, always content yourselves honorably in the fear of God, and beware of all sin and transgression; and do not envy one another, for through envy Cain slew his brother, and the patriarchs sold their brother Joseph; for envy breaks all friendship, causes a man to forget all benefits, and is bent only upon doing harm. The envious man rejoices not when he sees his brother or sister, but turns his face the other way; nor is he grieved at his brother’s misfortune, but is pleased when the latter meets with adversity. Hence James truly says: If ye have bitter envy and strife in your hearts, glory not, and lie not against the truth. . . . For where envying and strife is, there is confusion and every evil work. Jas. 3:14,16. Therefore, my children, do not envy one another, nor any one else; but love one another out of a pure heart, as brothers and sisters ought to; not as Cain, who was of that wicked one, and slew his brother (1 John 3:12); but as Christ left an example, who gave his life for us.

Hence you must also so love one another, not in word, neither in tongue, but in deed and in truth (1 John 3:18); that you may be brothers and sisters, not only according to the flesh, but also according to the faith of the Son of God; for he says: by this shall all men know that ye are my disciples if ye have love one to another. John 13:35. Hence John writes: “Beloved, let us love one another: for love is of God: and every one that loveth is born of God, and knoweth God. He that loveth not, knoweth not God; for God is love.” 1 John 4:7,8. Hence he would have, that children should love one another with true, unfeigned brotherly love, with a pure heart, as being born not of natural seed, which is corruptible, but of incorruptible seed, namely, by the word of God, which abideth forever. 1 Pet. 1:22,23.

Thus, my dear children, I pray and admonish you, love, and bear with, one another, and let one be subject to the other; the younger shall obey the older, that there may be no contention or discord among you. And you, Katelijntgen and Kopken, are the oldest; when you are grown up, take care of the other children, and help them with the labor of your hands, thus showing mercy to them, that you may be children of your Father which is in heaven; for you will perhaps not have your mother very long, and then you are in duty bound to do the best for one another.

Thus, my children, heed the instruction of your father, and forget it not. Obey your mother: for it is proper that children should obey their parents, as is written in Ecclesiasticus: The Lord will that the parents should be honored by the children 3:2. For this was the first commandment in the law, which had a promise: Honor thy father and mother that thou mayest live long on the earth. Ex. 20:12. And the greatest honor that children can show their parents, is, to obey them: To obey them in everything that is not contrary to the honor of God, but when the honor of God is concerned, parents have no power to rule over them, but are themselves in duty bound to admonish their children, to obey the Lord. For they had to teach the law to their children, when they went to sleep, and when they rose up; in which law it was written, that God must be loved above all. Deut. 6:7. Therefore children are not bound to love their parents more than God, and godfearing parents are not to require this, but are to exhort their children to the same, that they should exercise themselves in the love of God, that is: keep his commandments, and be humble before their God (Mic. 6:8), as I hope, my children, that also your mother will do. Hence obey her in love, and be not disobedient to her; for it is written in the law, that he that cursed, smote or disobeyed his father or mother, had to die, so great a sin it is before the Lord. Ex. 21:15,17.

Therefore, my dear children, though you lose me, do not be froward to your mother, but obey her the more, for the whole care of you will now be committed to her. Hence, my children, never grieve her in your life; for in Ecclesiasticus it is written: He that forsaketh his father is a blasphemer; and he that angereth his mother is cursed of God. 3:16. Therefore, love her, and remember how many pains she suffered on your account, and how she bore you under her heart nine months, and how she will have to undergo much yet, to earn bread for you. Tob. 4:3,4; 2 Macc. 7:27. Hence, dear children, when you are grown up, apply yourselves diligently to labor, that you may help your mother to gain a livelihood. And be not idle; for from slothfulness springs much evil, for it makes thieves of children, and harlots of girls, and thus they finally come to a bad end. Therefore, my dear children, do not desire this, but willingly work and labor with your hands that which is honorable, that you may have to give to him that needeth. Ephesians 4:28. And if your mother take another husband, obey him as your father, and honor him; for he will have to care for you, and instruct and teach you as though you were his own children. Therefore, you, as obedient children, are to receive, and not to despise, his instruction. O my dear children, I, Jacob, your father, have left you this as a testament, that you may remember me the better, and know wherein I stood and why I died, of which you need not be ashamed, since it was for the name of Christ. For it is for the Lord’s sake that I leave you; there is nothing under heaven so dear to me that for it I should be willing to leave you; but for the Lord’s sake every thing must be forsaken, father and mother, wife and children, yea, one’s own life, or we cannot be his disciples. Deut. 33:9. But he that for his sake forsakes all this, shall receive a hundredfold, and hereafter everlasting life. Matthew 19:29. Thus, my dear children, with this confidence I leave you. The Lord grant you his grace, that I may find you in life eternal. I now go before you the way which Christ Jesus and all the saints of God went before us: and I know that all that will live godly in Christ Jesus must suffer persecution. 2 Tim. 3:12. And Paul says: Unto you it is given in the behalf of Christ, not only to believe on him, but also to suffer for his sake. Philip. 1:29. For what we suffer; we suffer not for our own sakes, but for the Lord’s sake, because we believe in him, and by faith follow and obey him, which the world will not tolerate, for the prophet says: Truth is fallen in the street; truth languisheth in prison; equity cannot enter; he that would depart from evil, and do good, maketh himself a prey. Is. 59:14,15. As Christ says: “If ye were of the world, the world would love his own; but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you.” John 15:19. Hence James says: The friendship of this world is enmity with God; if you would be the friend of the world, you will be the enemy of God. Jas. 4:4. For my dear children, if you would be the friend of the world, you will have to follow the world in her improprieties and false worship; hence Paul writes: “If I yet pleased men, I should not be the servant of Christ?” Gal. 1:10. For such love the Father hath bestowed upon us that we should be called his children: therefore the world knoweth us not, neither knoweth it him. 1 John 3:1. Therefore, if they have called the master of the house Beelzebub, it is no wonder that they also call them of his household so; for the servant cannot be above his lord, nor the disciple above his master. Matt. 10:25,24.

Herewith I will commend you, my dear children, and your mother, to the Lord, for whose sake I hope to leave you; who is able to care for you, and to keep you from all evil. The Lord grant you his grace, that you may grow up in the knowledge of God through the Holy Ghost, so that, according to the right judgment of God, you may be found righteous for his kingdom, through Jesus Christ our Lord and Savior, to whom be praise and glory forever and ever. Amen.

Written on the second and third days of May, A. D. 1569, in prison at Bruges, where I was confined for the testimony of Jesus, under the house of the Vrye; by me Jacob the Chandler.

This I send my dear children, as a brief testament; I also hope to write them my faith, which may serve to show them upon what faith their father died.

THE FOURTH LETTER OF JACOB THE CHANDLER, WRITTEN TO HIS CHILDREN; BEING PROPERLY A CONFESSION OF HIS FAITH.

My chosen dear children, I hope briefly to write you my faith, that you may know, that I did not die as a deceiver or heretic, but for the true faith, which avails before God.

1. I believe and confess, that there is one true God, who created and made heaven and earth, and the sea, and all that therein is, by his eternal, Almighty and incomprehensible Word, which was with God in the beginning, and was God with the Father. Gen. 1:1; John 1:1,2.

2. And God on the sixth day made man after his image or likeness, that is, according to his nature. But man did not remain as created, through the subtilty of the serpent, in whom the devil worked, so that he brought Adam with his whole seed into death, as is written. Gen. 3.

God created man immortal, and made him according to the image of his own likeness; but through the envy of the devil death came into the world, and all that are of his side follow him. Wisdom 23:24. As also Esdras writes: The first Adam having an evil heart transgressed and was overcome and also all them that are born of him. And he further says: O thou Adam, what hast thou done! for though it was thou that sinned, thou art not fallen alone, but also all we that come of thee. 2 Esd. 7:48.

3. Now when the man Adam with his whole seed had fallen into death, the merciful Father through grace many times promised his Son, who as a spotless lamb, that had been foreordained before the foundation of the world, delivered us from death by his death and blood. Gen. 3:15; 1 Peter 1:19,20. And when the fullness of the time was come, he became man, and was born of the virgin Mary, as had been prophesied concerning him, in these words: “Unto us a child is born, unto us a son is given.” Is. 9:6. And again: “A virgin shall conceive, and bear a son.” 7:14. Thus, through the power of the Most High he was conceived in Mary of the Holy Ghost, even as the angel said to her: “The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee.” Luke 1:35. To Joseph he said; “That which is conceived in her is of the Holy Ghost: therefore also that holy thing which shall be born of her shall be called the Son of God.” Matt. 1:20. For the Word which was with God in the beginning became flesh, and dwelt among men, visibly and tangibly, so that also his glory was seen, a glory as of the only begotten of the Father, full of grace and truth. He humbled himself, and took upon himself the form of a servant, became as another man, and was found in fashion as a man. Philip. 2:7,8. And all that he saw and heard of his Father he taught and made known to us, and was obedient to his Father unto death; for he was innocently sentenced by Pilate, was crucified, died, and was buried, and the third day rose from the dead. And after his resurrection he commanded his disciples to preach the Gospel to every creature, and to baptize believers in the name of the Father, the Son, and the Holy Ghost. And he ascended up to heaven, and sitteth at the right hand of the Father, from whence he shall come again, in the glory of his Father, and in the clouds of heaven, to judge the quick and the dead. Matt. 28:19; Luke 24:51; Rev. 1:7.

4. I further believe and confess, that there is a Holy Ghost, which proceeds from the Father, and is poured out, through Christ Jesus, upon the believing and regenerated children, as is written in Tit. 3 and Eph. 1, as an earnest of the Spirit, and as an assurance of the mind; by which Spirit they cry, Abba, Father. Rom. 8:15. By this Spirit they are guided into all truth, since he is also their teacher. John 16:13. By the same Spirit the prophets prophesied, since God through him distributes the spiritual gifts to believers, for the profiting of all. Hence the Apostle writes: “There are diversities of gifts, but the same Spirit. And there are differences of administrations, but the same Lord. And there are diversities of operations, but it is the same God which worketh all in all.” 1 Corinthians 12:4–6. These three names are one true God. The Father is the Creator, who created everything by the Son, or his Word; and by his Spirit he has also renewed all things, and has purified believers by the Son, and by the Holy Ghost; in which three names the Apostles were commanded to baptize believers. For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost: and these three are one. 1 John 5:7.

5. I further believe and confess, that there is a holy Christian church, which is the communion of the saints, and the assembly of the believing and righteous, which is the temple of the living God, the pillar and solid ground of the truth, and the city of God in the Spirit. 1 Cor. 12:13; 1 Timothy 3:15. And in this temple the Holy Ghost is the teacher, and the apostles the laborers, who first built this temple. 1 Cor. 3:9. As Solomon, when he wanted to build his temple, sent out his servants, to hew out the stones from a mountain; and the stones having been hewed, when they were brought to the work, they joined them together, so that there was neither hammer nor axe nor any tool of iron heard in the house, while it was in building; so Christ sent out his apostles, to teach men, and to preach repentance in his name, before they were to be baptized: for they had to be regenerated with the hammer of the divine word, and by the incorruptible seed of God the Father, who is a mountain and rock forever, if they were to be a living stone in the temple of God. 1 Kings 5:17; 6:7; Dan. 2:45. Thus the apostles, as wise builders, first built the temple, and laid the foundation. Hence Paul says, that God has set in the church first apostles, secondarily prophets, thirdly teachers. 1 Cor. 12:28. In another place he says: He set some, apostles; and some, prophets; and some, evangelists; and some pastors and teachers; for the perfecting of the saints for the work of the ministry, for the edifying of the body of Christ: till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fullness of Christ. For as a body which has many members, and yet is but one body, so also, though there are many believers, there is nevertheless but one body, of which Christ is the head. For Paul writes: By one Spirit are we all baptized into one body . . . and have been made to drink into one Spirit. 1 Corinthians 12:13. And all that are in this temple or city have Christ for their Lord and King; him they must obey; they must suffer him to rule over them, and to bear dominion with the sceptre of his kingdom, namely, with his Spirit and Word; for to him all power is given in heaven and in earth. Matthew 28:18. The Father judgeth no man, but hath committed all judgment unto the Son: that all men should honor the Son, even as though they honor the Father. He that honoreth not the Son honoreth not the Father which hath sent him. And as the Father hath life in himself; so hath he given to the Son to have life in himself. John 5:22,23,26. He that hath the Son of God hath eternal life; and he that hath not the Son of God hath not life. But this church has forgiveness of sins through him; for they believe in him, and seek their salvation in him alone, for there is none other name given them under heaven, whereby they can be saved, than by the name of Christ; for he is made unto them, of God, wisdom, and righteousness, and sanctification, and redemption. Acts 4:12; 1 Cor. 1:30. And he gave himself for them, that he might redeem them from all iniquity, and purify unto himself a peculiar people, zealous of good works. Tit. 2:14. These have one Lord, one faith, one baptism, one God for their Father, and one Holy Spirit, upon whom and through whom the temple is built and founded. Eph. 4:5,6.

6. I further believe and confess a Christian baptism, according to the import of the word of God, as Christ commanded his apostles, saying: Go and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: teaching them to observe all things whatsoever I have commanded you. Matt. 28:19,20. And Mark 16:15,16: Go ye into all the world, and preach the gospel to every creature. He that believeth and is baptized shall be saved; but he that believeth not shall be damned. Thus the apostles did according to the command of their Lord; for on the day of Pentecost Peter opened his mouth, and taught the people of Jerusalem, and reproved them of their sins, so that they said: Men and brethren, what shall we do? Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost. For the promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call. Acts 2:37–39.

Hereby the apostle proves, that the gift of the Holy Ghost should be given not only to the Jews and their children, but also to the Gentiles, who were far from the kingdom of God, but whom God should also call to it, as the prophet Joel had foretold, that God in the latter days should pour out his Spirit upon all flesh. Joel 2:28. Hence God poured out the Holy Spirit upon the Gentile Cornelius and his household (Acts 10:44), in order to convince Peter and his [other] apostles, that he had given power to all men by faith, to become children of God; for with such he would establish his covenant. Hence Peter commanded; that they should be baptized in the name of the Lord; for they had been baptized by Christ with the Holy Ghost and with fire; by which Holy Ghost he purged their hearts from dead works, to serve the living God. Hence Peter said to those of Jerusalem: Repent and be baptized every one of you in the name of Jesus Christ for the remission of sins. Not as though sin could be forgiven through baptism, as may be seen in the case of Simon the sorcerer, who had also been baptized by Philip, but Peter said that he should have neither part nor lot in this matter. Acts 8:21. But they are cleansed from sin through faith in Christ Jesus, in whose name they receive baptism; hence baptism is a sign by which something better is signified; therefore it must be received upon or through faith, for Peter says: “The like figure whereunto even baptism doth also now save us, (not the putting away of the filth of the flesh, but the answer of a good conscience toward God,) by the resurrection of Jesus Christ: who is gone into heaven, and is on the right hand of God.” 1 Peter 3:21,22. Therefore Philip, according to the command of Christ, first taught those of Samaria, before they received baptism. Also many Corinthians that heard it, believed and were baptized. Thus baptism must be received upon faith, for the burying of sin (Rom. 6:4), for a washing of regeneration (Tit. 3:5), for a covenant of the Christian life, for a putting on of the body of Christ, for an ingrafting into the true olive tree and vine Christ, for an entrance into the spiritual ark of Noah (1 Peter 3:20), of which Christ is the true householder, as is written concerning him: behold I and the children which God hath given me. Heb. 2:13. And Isaiah calls him, The mighty God, The everlasting Father, The Prince of Peace. Is. 9:6. Thus they are baptized by Christ inwardly with the Holy Ghost and with fire, outwardly with water, as the eunuch said: “Here is water; what doth hinder me to be baptized? And Philip said, If thou believest with all thine heart, thou mayest. And he answered and said, I believe that Jesus Christ is the Son of God.” Acts 8:36,37.

Thus the true Christian baptism must be received according to the command of Christ, and the practice of the Apostles, in the name of the Father, and of the Son, and of the Holy Ghost, for the burying of sin, to walk with Christ in newness of life, and that we henceforth should serve sin no more.

7. I further confess a true Supper, or breaking of bread, which Christ himself instituted, and observed with his apostles, with bread and wine. The same night in which he was betrayed, he took bread, gave thanks, brake it, and said, “Take, eat; this is my body, which is broken for you: this do in remembrance of me. After the same manner also he took the cup, when he had supped, saying, This cup is the new testament in my blood: This do ye, as oft as ye drink it, in remembrance of me.” 1 Corinthians 11:23–25. From this no one is to understand, that the bread was the body itself of Christ, because he calls it his body; else we must also understand, that the cup is his testament, since he calls the cup his testament. But now they are only memorials, by which his death and the testament (which is sprinkled with his blood), are to be remembered; for where a testament is, there must also of necessity be the death of the testator . . . otherwise it is of no strength at all while the testator liveth. Hebrews 9:16,17. Hence Christ confirmed with his death his testament which he made with the house of Israel; and suffered his blood to be shed for many for the remission of sins. Matt. 26:28. And for such a remembrance the bread is broken, and the wine drunk, in the church, as Christ said: This do in remembrance of me. For as the bread is broken in the church, so also was the body of Christ broken on the tree of the cross; and as no one is fed by this bread, but those who eat of it, so also no one is fed, according to the soul, by Christ, who is the bread of life, except those that believe in him. Therefore Judas could not receive Christ, though he ate of the bread; for no one has a right to the breaking of bread, except those who by faith have become partakers of Christ, and one bread with him; and no one has a right to drink out of the cup, save he that is become a child of the new testament (which is sprinkled with the blood of Christ, 1 Peter 1:2), and he must have the law of the Lord written in his heart, and the Lord must have become his God, so that he will remember his sins no more. Jeremiah 31:33,34. For if we are to use a memorial, we must have that which is to be remembered by it. Hence the apostle says: “Let every one examine himself, and so let him eat of that bread, and drink of that cup. For he that eateth and drinketh unworthily, eateth and drinketh judgment to himself, not discerning the Lord’s body” (1 Cor. 11:28,29); for we must discern for whom the Lord gave his body. Hence, Christians, or those that would be called so, must examine themselves, whether they also have a right to the bread, for it represents much to them, since it becomes to them as a mirror. For it is one bread baked of many grains, which must be alike among one another, because they are ground, made into a dough with water, and baked with fire into one bread, so that it cannot be distinguished which was the smallest or the largest grain. Thus must we also be broken in heart, by the hammer of the divine word (Jer. 23:29), being united together through the communion of the Holy Ghost; and through fervent love be in union and peace with one another, and do nothing through strife or vain glory, but each esteem other better than themselves. Philip. 2:3. They that have thus become one bread with Christ have a right to the breaking of bread, and may receive it in remembrance of him, for such a people he gave his body; they may drink out of the cup, for they are cleansed by his blood, and have by faith obtained that which is signified by the wine. 1 Peter 1:19. Hence Paul writes: “The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ? For we being many are one bread, and one body: for we are all partakers of that one bread. Behold Israel after the flesh: are not they which eat of the sacrifices partakers of the altar?” 1 Cor. 10:16–18. For as Aaron and his children ate the sacrifice, and no strangers might eat thereof, so no one has a right to the breaking of bread and the drinking of the cup, save only the true, regenerated children of God, who are inwardly baptized by Christ with the Holy Ghost and with fire, and outwardly with water, upon their faith, and are thus become one bread and body with Christ. And as the children of Israel had to eat the paschal lamb with unleavened bread, so also the Supper of the Lord must be observed by an unleavened people, who have purged out the old leaven, and are become a new lump; or they observe it to their condemnation. 1 Cor. 5:7.