This then was the end of this pious heroine of Jesus, who, to receive the eternal, blessed life, because of the uprightness of her faith, chose to die a lingering death rather than enjoy the temporal rest and pleasure of this life; wherefore the gracious God shall hereafter crown and reward her, with all those that have valiantly suffered and fought for his name’s sake, with the unfading crown of honor. (1 Peter 1:4.) Tract, Jer. Mang., fol. 16, A. B., and fol. 17, A., etc.
Note.—The property of Jacob Hess was seized by the authorities, who realized from the sale of it 4000 guilders, without restoring anything of it to those who remained. O great injustice! How will they be able to account for this before the righteous judgment seat of Jesus Christ?
OF A CERTAIN MANIFESTO, EMITTED BY THOSE OF ZURICH, A. D. 1639, IN EXCUSE OF THE PERSECUTION RAISED; AND OF THE ANSWER WHICH FOLLOWED FROM THE PERSECUTED AS A REFUTATION.
Now when it happened that in consequence of the foregoing evil treatment instituted against the Swiss Anabaptists, those who had commenced this, drew down upon themselves, even from the common world, much opposition, criticism, and reproach, the rulers of the country, and especially of the city of Zurich, as having been the principal ones in said ungodly work of persecution, caused, A. D. 1639, a manifesto, apology, or defense (so called) to be published, in excuse and vindication as it were, of what they had already done and brought about against said Anabaptists.
But as this in many respects, was not according to the truth, but, from partisanship, contrary to the truth, many of the Swiss brethren who were still out of bonds, yet in the same persecution, defended themselves with regard to it, with all proper courtesy in a Christian and discreet manner. We could produce here their answer entire and with all the circumstances, since we have received it correct; but as this would take up too much room, and unduly increase this work, we shall note only some of the most important portions from it.
In regard to the first accusation laid to their charge in the aforesaid manifesto, by the lords of Zurich, namely, that they had separated themselves from the obedience which they owed to the Christian church; they make this reply:
“Herein, right in the beginning; great wrong and injustice is done us; for we desire in no wise to separate ourselves from the Christian church, but seek to adhere to the same and the pure word of God, yea, to sacrifice our bodies, property and blood therefor; but the reason that we cannot unite with their (namely, the so called Reformed) church, is, that her doctrine in many respects is not like the ancient, pure, apostolical doctrine, nor does it agree with the words and commandments of Christ; and that we, through God’s gracious illumination, have before us a better way, namely, the true apostolical foundation, to which, by the help of God, we will also adhere.
“But that nevertheless not we, but the principal learned men, and some of their own number, are those who, having in the beginning of the change held the right views with us, touching baptism, the Supper, excommunication, and resistance or revenge, afterwards again turned away from it shall clearly appear, when we shall rightly examine their first teachings and writings of a hundred years or more ago.”
Hereupon it is stated in the same answer, what teachers in the beginning of the Reformation taught the aforementioned articles aright, from which they subsequently, and especially their descendants, again departed; which appears from these words:
Firstly, as regards baptism, this is declared by the conference of Zwingli and Balthazar Hubmor, held A. D. 1523, at Zurich, in the Graef; where Zwingli publicly confessed: “That infants are not to be baptized before they grow up and attain to a reasonable age.” He also promised that he should make mention of it in his Book of Articles; as he also did, in the eighteenth article respecting Confirmation, where he says: