Onnooselheydts peyl: van't Munsters onheyl.

a The truth is so convincing that Ad. Tanner, Jesuit, A. 1601, against A. Heibonner, Auth. D., in a dispute maintains that infant baptism is grounded not in scripture but in the authority of the church.

of the guilty to smear them with it, as has happened many times in this case.
Everyone judge now whether these evils arose through Jan van Leyden's rebaptism or Rotteman's forcible church key. I think, had the glorious Restitution actually succeeded, one would not have crowned the universally despised Anabaptists with such Honor from their doctrine, but the Lutheran, or someone else, through Rotteman's weapon, as Lord.

must Jan van Leyden have become through Rotteman a rebel against the Authority, returning against the ban to St. Maurits church. Thereafter seeking in Münster the unlocking of churches or to do it himself with force. Thereafter accepting rebaptism to take over the City Hall and Artillery house. Setting up authorities / and introducing what further belongs to weapons and all sorts of violence. Which practice of violence the Lutherans choose for the promotion of the Gospel together among the good seed in the Lord's field: but Rotteman, falling away to the rebaptism, chooses his for weeds. See Hend. Dorpium in Sleda. lib. 10 and Bulling. in his preface against the Anabaptists, in contrast to our understanding of it throughout as the Devil's weeds, under whatever appearance of conviction or title of the Gospel it may be sown.

b Jan van Leyden. I have not had revelation in this case, rather thoughts have occurred to me, that a King should be chosen in Munster, and I should be the same, &c. Acta. disp. Ant. Corvin. Anno 1536.

If the Restitution according to Rotteman's prospectus had gone well, he could with great reason have claimed the Honor of rebaptism for himself, without in the least knowing Jan van Leyden in it, just as well as he could have handled it, since one finds that sentiment manifold in Luther's writings, to wit: on Gen. c. 48. Before we take that Sacrament of Baptism or the Altar, we must have that faith: that sign is a proof for the people in his Basis and Origin. Tom. 1. on Rom. 1. 17. Hebr. 10 38. Habac 2. 4. this meaning S. Paul conveys; a main piece of all Christian doctrine, where he says: A righteous man shall live by his faith, he does not speak thus: a righteous man shall live by the Sacraments. Because not the Sacrament, but the faith toward the Sacraments makes one living and righteous. ... That is also what Christ's saying wants Mark 16. 16. Whoever believes and is baptized, he shall be saved. He sets the Faith before the Baptism, because where that Faith is not, there the Baptism does not help, as he thereafter says himself: Whoever does not believe shall be condemned, even if he were baptized, because not the Baptism, but the faith toward the Baptism makes one saved. Therefore we read Acts 8 that Philip did not want to baptize the Eunuch, he asked him beforehand, if he also believed. And on Rom. 10. Because one becomes pious, it is necessary that one believes from the heart: he does not speak it is necessary that one receives the Sacraments, because without pleasant reception of the Sacraments (if they are not despised) one can become pious through faith, but without faith no Sacrament is useful. Yes, all things in vain and damnable. This is confirmed also by Melanchthon on 1. Cor. 11. Baptism was in former times an absolution of penance, therefore, penance shall not be separated from Baptism. Idem Luth. in his book of Worship, on Mark 16. 15. That before or simultaneously that faith must be there, when one baptizes, or such mockery of the Divine Majesty arises, as [when] He is present, offers His grace, and no one accepts it. Although Luth. sends all these interpretations home, that the baptized person must believe, he nevertheless contradicts himself in the letter of the Rebaptism. That children believe, that we cannot prove with any text that speaks so clearly and plainly... You shall baptize the children, because they also believe. He who forces us to believe on such letters, to him we must yield and concede. Besides all this, Sled. lib. 10 says, that H. Stapreed was sent there, who, when he became a companion to Rottem. (in preaching), has openly challenged infant baptism. This one has had Hend. Kollen (killed in T'wtert for his Anabaptism) as a Schoolmaster. This has been the other step toward the new doctrine. From this it appears that Stapreed was Lutheran, and retained Luther's understanding of the Baptism of believers. Also the new step of this new doctrine (not Jan van Leyden). One also does not find that Jan van Leyden challenged infant baptism like Stapreed, nor taught or disputed in Munster, as Rottem. with H. Busscheus were summoned to the city hall as Preachers of the Rebaptism and the Gospel. Rottem. forbade Wirthepmer to preach. Called Theod. Fabriten to dispute, also again revoked. In the citizen riot, Rottem. was with Knipperdolling the most prominent of their parties. Rottem. did the writing to the surrounding small towns. Besides the Bible, one had all other books burned (as Luth. in Wittenberg the Pope's decrees and books Anno 1520. Sled. l. 2. as if he had received command from God, here alleging Acts 19. 19.) To that, one (the siege being in sight) first set up Jan Mathpfsz., thereafter Jan van Leyden as 2 Prophets, and finally made the last one King b (this King has had the congregation resolve through Rotteman his Orator in the utmost need of the siege, not to want to desist from their plan against the Bishop.) To which one can most easily move and most abuse the naive and people full of brains and head full of delusion: Yes so far, that when the knave does not succeed for them, [he] makes such beguiled fools believe and confess it to be their own cause: this dizzy imagination seems to have also moved Jan van Leyden and Knipperdolling, in the handing over of the City, to let themselves be caught as God's mercenaries, daring at the end of his death to say thus against the Bishop, [that he was] authorized by God for that work and called there. But Rotteman seeing further, despairing of his life, ran into the middle of the enemies, and thus let himself be stabbed to death, so that he would not fall alive into the enemies' hands. Sled. lib. 10. Anno 35. 24. July. The originator of this game, and king of all knaves, would also have danced such a dance (as I. van Leyden with glowing tongs killed), if he had not been strangled in the first entry of the enemies into the city. H. Dorpius Anno 1536. at the end of his History.

Hereby one has crowned the Lutheran [convert] from Prophet to King. These have now all been done: who, being asked by the Pastor how he wanted to justify his deeds before God, said, &c. I want to say, the Prophets in Munster have announced it to me from your side, set much soul to the rand [edge], that it is God's will and command... As the prophet Kni. and others called me, I thought it was God's will, and have believed his messengers, has he deceived me, he may justify it. Act. disp. Anth. Corvi. A. 1536.

t Cause that the council ordered/ God-fearing men to decide.