USA > Pennsylvania > Historic background and annals of the Swiss and German pioneer settlers of southeastern Pennsylvania, and of their remote ancestors, from the middle of the Dark Ages, down to the time of the Revolutionary War > Part 11
Note: The text from this book was generated using artificial intelligence so there may be some errors. The full pages can be found on Archive.org (link on the Part 1 page).
Part 1 | Part 2 | Part 3 | Part 4 | Part 5 | Part 6 | Part 7 | Part 8 | Part 9 | Part 10 | Part 11 | Part 12 | Part 13 | Part 14 | Part 15 | Part 16 | Part 17 | Part 18 | Part 19 | Part 20 | Part 21 | Part 22 | Part 23 | Part 24 | Part 25 | Part 26 | Part 27 | Part 28 | Part 29 | Part 30 | Part 31 | Part 32 | Part 33 | Part 34 | Part 35 | Part 36 | Part 37 | Part 38 | Part 39 | Part 40 | Part 41 | Part 42 | Part 43 | Part 44 | Part 45 | Part 46 | Part 47 | Part 48 | Part 49 | Part 50 | Part 51
We have here another picture of the continual harassing of these non- resistant people in the Berne dis- trict. But the church kept on grow- ing there. We remember that it was the Ementhal, a little valley north- west of Berne, from which the Lan- caster County pioneers came in 1710. Their ancestors in earlier days had lived about Zurich, (Müller, p. 104).
1610-Switzerland Restrains Bap- tists from Going to Moravia.
Ernst Müller (p. 99) tells us that this year means were taken to pre- vent our Mennonite forefathers from getting out of the country of per- secution and going to Moravia. Speaking of the instances of this he says: "These cases were by no means singular or exceptional. An order of
74
ELBING AND ALTONA MENNONITES-GERMANY
the Council to Seekelmeister and | Landis, Galli Fuchs and Stephen Venner, which promulgated means for the prevention of the secret re- moval of Baptists to Moravia, bears date of April 3, 1610 (K. A.).
At page 18, Müller says, "Some were (so writes the author of the preface to the History of the Martyr- ers of Christ, 1610) racked and pulled or torn to pieces; some were burned to powder and ashes; some burned to a crisp at the stake; some torn with red-hot tongs; some penned up in houses and the whole burned down; others were hanged on trees; some were executed by the sword; others were pushed into the water; many had gags put into their mouths in or- der to prevent them from speaking, and thus lead to their doom." This is Ernst Müller's way of stating the dreadful experiences of our Swiss ancestry.
1610-Elbing (Prussia) Mennonites Made Citizens.
Brons tells us (p. 255) that Elbing, in Prussia near the Gulf of Danzig, was a district where the Mennonite people were required to exercise the privileges and also to undergo the du- ties of citizens. As early as 1610 he says they were given the franchise of citizens and had to take upon them- selves the duties of citizens.
1611-Eldest Mennonite Deacon in Altona, Germany.
Brons tells us (p. 263) that "a cer- tain Paul Rossen, who in 1 1611 had come from Fresenberg to Altona be- fore the devastation of the place dur- ing the Thirty Years' War and the scattering of the congregation there, in whose midst Menno had spent his last days, was eldest deacon of the Mennonite Church or congregation at that place, viz: Altona opposite Ham- burg in the province of Holstein, Germany."
1613-Swisser Hans Landis's Troubles Begin.
Müller tells us (p. 216) that "Zur- ich had in 1613 condemned Hans
Zehender to the galleys and led them bound and fettered to the French Ambassador at Solothurn, where with the assistance of Brethren from Berne they found the way out of pris- on (Ottins, p. 216). Hans Landis was beheaded September 29, 1614 at Zur- ich". We merely make a note of this at this date. We shall have consider- able more to say about this prominent old patriarch Hans Landis under the year 1614.
1613-Mennonite Colony in Elbing.
Brons tells us (p. 255) that at this time there lived at Elbing, sixteen Mennonite families. This was appar- ently the extent of their growth in that section at this date.
1614-Mennonite Troubles in Zurich and the History of the Martyrs.
Of the condition in Zurich we pos- sess extensive Baptist sources in the chapters pertaining thereto in the Martyr's Mirror of Tielman Van Bracht. Here we find the history of the martyrdom of the Baptists or Men- nonites; and a large number of tales of sorrow and suffering in the perse- cution of Zurich at that time, etc. (Müller, p. 165).
The above work was published in 1615. The work is divided into three books, of which the first closes with the year 1566, the second with 1573, and the third with 1614. The last martyr recorded therein was the Swiss Hans Landis, (Brons, p. 237).
1614-The Sufferings and Death of Swisser Hans Landis.
An important teacher of the Bap- tist minded or Mennonites was Hans Landis, who, against the prohibition of the government preached before large meetings in forest and field, baptized and solemnized marriages. He was, for that reason, taken pris- oner and as he would not promise to cease such activities in the future, condemned to six years' punishment
75
SUFFERINGS AND DEATH OF HANS LANDIS
on the galleys. The Swiss authorities made use of the galleys of the Italian Princes as penal institutions. On the galleys he sawed his chains by means of an instrument which the brethren had smuggled to him, escaped and re- turned to his country, (Switzerland). But soon after that he was again taken into custody, whereupon he was ordered to depart from the country; but he refused stubbornly to obey the orders, saying: "God favored me with this land as well as all others and the earth is the Lord's." Besides, he would remain in his native country, as he did not know where to go. Further- more he said he was now aged and did not fear death. And, indeed, he could verily say, he did not know where to go to, for in the adjacent Austrian countries the Baptistminded or Mennonites were persecuted since 1601 unto death by Emperor Rudolph, who had again put in force the de- crees of Ferdinand. In consequence he (Landis) was condemned to death by the Great Council of Zurich and beheaded in 1614, (Brons, p. 200).
The Mirror (p. 1045) gives us the following account of Hans Landis's death:
This account states that Hans Lan- dis had gone up the river Rhine where he had his place of residence, to feed and refresh the people with the word of God.
"When the Council of Zurich learn- ed of this, they instigated by the dis- position of the envious scribes and Pharisees, could not tolerate this, but instantly caused it to be forbidden him, as though they had thought thereby to hinder the true progress of the word of the gospel. But he, who knew with Peter, that we must obey God's commands more than the commandments of men, had such love to the truth and to the young suck- ling's on Zion's breasts, that no hu- man threats could induce him to for- bear feeding them with the true food of the soul. Hence the enviers of the same apprehended him, and sent him ironed from Zurich to Solothurn to
the papists, excepting that he should forthwith be sent to sea or upon the galleys; but through the help of good hearted people he was there released; but subsequently apprehended again and taken to Zurich, where he was. rigorously examined concerning his doctrine, and when he would in no wise desist from his godly purpose or from his faith, they showed in him, that their decree of eighty-four years previous was not forgotten, neither had the spirit of it died of old age; for, according to the import of the same, they sentenced him from life to death, and hence, in the month of September of the aforesaid year, 1614, for the sake of the truth he was beheaded as a true follower of Christ. Which they nevertheless would not acknowledge, but pretended and per- suaded the common people to deceive them, that he was not punished and put to death for his religion, but for his obstinacy and disobedience to the authorities."
The Mirror further states (p. 1046) a certain letter dated July 29, 1659 at Zurich, sets out that the writer was present at the execution of Hans Lan- dis; and the following extracts are made from the letter.
"Hattavier Salr, witnessed the be- heading of Hans Landis, which I also still remember well, having seen it myself in the Wolfsstadt, the whole transaction being as fresh in my recollection as though it had happen- ed but a few weeks ago.
Continuing, he speaks of his per- sonal appearance and the manner of his death, saying.
"Hans Landis was a tall, stately person with a long black and gray beard and a manful voice.
When he, cheerful and of good cour- age, was led out by a rope, to the Wolfsstadt (being the place made ready for his execution), the execu- tioner, Mr. Paull Volmar dropped the. rope, and lifting up both of his hands to heaven, spoke these words:
"'O that God, to whom I make my complaint, might have compassion;
76
MANY LANCASTER COUNTY NAMES ABOUT BERNE
that you, Hans, have come into my hands in this manner; forgive me, for God's sake, that which I must do to you.'"
Hans Landis comforted the execu- tioner, saying that he had already forgiven him: God would forgive him, too; he well knew that he had to execute the order of the authorities; he should not be afraid, and see that there was no hindrance in his way.
Thereupon he was beheaded. After his head had been struck off, the exe- cutioner asked: 'Lord Bailiff of the Empire, have I executed this man rightly according to imperial law and sentence?' (Otherwise it was custo- mary to say: 'This poor fellow', etc.) as though he believed he died saved and rich.
The people were of the opinion that the executioner by dropping the rope meant to indicate to Hans that he should run away, it was also generally said; that if he had run away, no one would have followed him. to stop him. So far the aforementioned extract.
Further Statement .- It is also ap- propriate to give here what has been stated to us through credible testi- mony, namely, that when the afore- mentioned Hans Landis was standing in the place of execution, to be put to death, his dear wife and children came to him in mournful crying and lamentation, to take a last and final adieu and leave from him. But when he saw them he requested them to go away from him, in order that his good resolution and tranquility of heart for the death awaiting him might not be disturbed or taken away by their weeping and grief; which having been done, and he having commended his soul into the hands of God, the quickly descending stroke of the sword put an end to his life."
1615-Berne the Ancient Home of the Sheuks, Honers, Baumans, Etc.
and other Austrian counties in these early times there were many families that had emigrated there from Berne in Switzerland. Some of the names in the Moravian-Mennonite communi- ties that could be traced to the Emen- thal near Berne, in Switzerland were Gerber, Shenk, Hoffer, Schlechter, Born, Amster, Bauman, and others. Therefore as early as the year 1600 the Berne district of Switzerland was the home of these well known now Lancaster County and eastern Penn- sylvania families.
1615-The Holland Government Saves the Mennonites from a Flanders
Decree.
This year at Aerdenborgh in Flan- ders the enemies of the Mennonites, principally the Romish Church, began a series of decrees and hardships against the Taufers or Mennonites of that place.
This sad beginning would to all ap- pearance, have culminated in greater mischief to the aforesaid people, had not their High Mightinesses, the Lords States General of the United Netherlands, who had received infor- mation of this, opposed it with a cer- tain mandate, whereby those who were the cause of sad oppression were prevented from proceeding with the execution of their aforementioned prohibiton, and on the other hand, liberty of religion was granted to those that were oppressed. The contents of the aforementioned mandate are as follows:
The States General, etc., to the Bailiff, Burgomasters and Judges of Aer- denborgh.
Honorable, etc .: We have learned with surprise, that, contrary to our order or resolution announced to Your Honor by our order by the clerk, Jan Bogaerd, you still hinder the members of the community called Anabaptists or Mennonites, residing in Aerdenborgh and the parts uuder their assembling and the exercise of
A brother Stoffel Schenk of Rehogk in Switzerland, died in the Lord this its jurisdiction, in the freedom of year, says Müller (p. 99). In Moravia
77
HOLLAND GRANTS PROTECTION TO MENNONITES
their religion in Aerdenborgh, and | 1617-Groningen (Dutch) . Mennonite trouble and oppress them, by prohibi- Leaders Warn Their Flock against Becoming "Worldly". ting their assembling, by arrests and fines.
Whereas we desire that the afore- said members of the community be- longing to the Anabaptist persuasion be allowed to enjoy just as much freedom, with all quiteness and modesty, in their mind, conscience, assembling, and exercise of their re- ligion, in Aerdenborgh as is the case everywhere else in the provinces, cities and places of the United Neth- erlands, without contradiction or re- sistance; except that you may exer- cise an oversight over their gather- ings, as far as they deem it well, and that they, to this end, may inform you every time that they desire to as- semble. Hence we command you, to govern yourselves precisely in ac- cordance with this, to the better maintenance of tranquillity, peace and unity in the aforesaid city; without causing the apprehension or execution of the aforesaid members for any fine or contraventions, because of pre- vious gatherings. Upon this we shall rely, and, etc. Given this first of May, 1615, (Mirror, p. 1046 and Müller, p. 187).
In November 16, 1619, the Holland Government was compelled to repeat its orders to Aerdenberg, who had not fully complied with the former demands, (Müller, p. 187).
1616- Berne Renounces Condemna- tion to the Galleys.
Müller states, (p. 216) that this year the cities of Basle, Berne and Schaffhausen, all prominent points in Switzerland, sent protests to the Zurich government against allowing any Swiss citizens, Mennonites or any others going to the Roman Galleys. And Berne particularly came out and said that the sending of the Menno- nites or Weidertaufers, as they called them, to the galleys was a punishment too severe and not to be longer al- lowed.
The old plain mode of living of the Mennonites was gradually changed to a more modern, finer way of living. The ban had been mostly abolished to- ward the end of the seventeenth cen- tury. The ban compelled the Ana- baptists to shun those not of their church and not hear any of their preaching. Nevertheless care had to be taken and watchfulness exercised in order to curb at once any possible derelictions; for instance, the presi- dency of the Groningen Society in the year 1617 had published and printed a warning against the "getting worldly" (worldly mindedness) of the flock, and had the same sent to each con- gregation, (Brons, p. 149).
1617-About 70,000 Swiss and Other Mennonites Crushed Out of Moravia.
Brons tells us (p. 178) that 10 years prior to 1617, many Swiss brethren had fled into Moravia; but, that (quoting the Chronicler) though fully 70,000 Swiss and other Mennonites were recently in Moravia, they were by 1617 all exterminated there. Many of them fled to Sylvania.
1619-Moravian Mennonites Ravaged in the Thirty Years' War.
Says Müller (p. 100), speaking of 1619 and onward, "The following years brought levies of war and the passing through the troops, and in 1619 the horrors of the thirty years' war. First the soldiers of Dampierre ranged in Moravia, with murder and arson in their trial, and by them that year 3S brethren were slain".
1619-Reformed Church Have Trouble Over Their Confes- sion of Faith.
Within the confines of the declara- tion of faith of 1619 there began con-
78
MORAVIANS AND POLLOCKS BUTCHER MENNONITES
siderable agitation among the Re-
formed; parties were formed that tried to break down these confines; the minds became heated, and there came a clash. Here there were Re- monstrants and Counter-Remon- strants, Labadists and Socinians, who could not be held for the church and who began to form their own con- gregations, (Brons, p. 133).
1620-Moravians, Polocks, Etc., Butcher Menonites. (Hans Gerber and Sharach Huber Slain.)
In the year 1620 came the "Polocks" and massacred under terrible tortures 72 brethren. And after the battle at the White Mountain, the Baptists in Moravia were without justice or pro- tection, a prey to their enemies. A number of horrible massacres was the 'sequel. According to the records, there were killed on April 17th, at Sabatisch, among others, a Hans Gaerber and a Sadrach Huber. It was altogether an awful, fearful, ter- rible time, yea, a time full of suffer- ing, anguish and evil, and neither words nor pen can describe the cruel, barbarous tyranny and devilishness in this diabolical war, which were in- flicted on our country people, on men and women folk, women in confine- ment, young boys and girls-by the Spaniards, Neopolitans. Walloons, Crabatians, Polocks and the like Im- perial war hordes. The Chronicle enumerates 234 persons of the con- gregations of the Lord who were put to death in these five years, (Müller, p. 100).
We call special attention here to the two now familiar Lancaster County and eastern Pennsylvania German or Swiss names, Huber and Gerber or Garber.
1620-Deventer Edict against the Mennonites.
In the Mirror, (p. 1047) the follow- ing edict is set forth under the above date:
"The magistrates of the city of Deventer prohibit all citizens and residents of their city; that no Men- nonists, etc., shall hold any secret or open assembly or meeting where preaching ..... marriage, or any other exercise of religion is practiced; under whatever pretext the same may be done; on pain that those who shall be found to practice it shall forthwith be banished from the country for- ever; and every person that shall be found at such a place or in the assembly, shall forfeit the upper gar- ment and twenty-five guilders in money; the second time, the upper garment and fifty guilders; the third time to be punished arbitrarily. And he that lends his house, for the pur- pose of holding such gatherings, for- feits a hundred guilders; the second time two hundred guilders; and the third time he shall be banished for- ever."
1620-Rudolph Philip Forrer (Forry).
Müller (p. 18) gives us the first knowledge of the Forry also called Ferry, and at one time called Ferree family of Lancaster County and Eastern Pennsylvania. The early records in the Recorder's Office as well as Rupp the Historian, mention the name as "Ferree." But the Re- corder's records twenty-five years later spell the name Forrer. Whether the two names are identical or not we can not tell. The Ferrees were Hu- guenots; and the Forrers were Bern- ese, in Switzerland. They may have come from the same family stock. The subject of the title of this sketch was a Forrer, prominent in the Men- nonite ministry.
"Out of the atmosphere of the dungeons, court rooms and council chambers we wander into the verdant Emmen Valley and stop in at the par- sonage of Langnau, the wooden struc- ture which at one time stood below the church, and listen to the recitals of the pastor with regard to his
-
79
LANGNAU AND LANCASTER COUNTY NAMES
troubles with the Baptists. The pas- tor, Johann Rudolph Philip Forrer was born in the year 1598, became in 1620 only twenty-two years old, pastor in Langnau, etc. He showed a leni- ent forbearing spirit in his dealings with the Baptists. His efforts to in- duce some of them to resume their church visits and attendance at the services were not without success." (Müller, p. 18).
1621-Mennonite Families of Lang- nau, Switzerland.
Ernst Müller (p. 119) gives us the following list of Mennonites living at this time in and about Langnau. The names of these Mennonite ancestors of many of our present day Lancas- ter County and eastern Pennsylvania, Swiss and German descendant families were: Fredley Baumgardner from Mülibach and his wife, to whom he had been married ten years-also a Baumgardner of Dürsrütti and his wife but no small children; Oswald Probst or Brobst and wife, married six years; Fred. Moritz and wife; Simon Bichsel or Bixler and wife; -Oswald Ruch or Reich; Michael Stud- er, a powerful youth; Tschoffen Elsi; Stinnis Gibbel's daughter living in the family of Christian Yost; Hans Utzen- berger's wife; Klaus Yost and wife; Barbara Dellenbach; Benedict Rae- ber's or Reber's wife; Anna Kreyen- buel or Graybill;' wife of Benjamin Baumgardner; wife of Hans Gerber or Garber and the wife of Uli or Eli Rothlisperger.
Among these it is not necessary to do more than call attention to the familiar eastern Pennsylvania Swiss names we find viz: Baumgardner; Probst or Brobst; Ruch, Yost, Raeber or Reber, Kreyenbuel or Graybill, Bixler, Gibbel and Garber. Müller, the author, was himself a preacher in Langnau as he states in his title page of his book. Langnau is a city with a population of 7,000 about 18 miles directly east of Berne. in the Emmen
Valley, which valley extends from the northeast to the southeast of Berne.
1621-Bichsel or Bixler Above Named, Gave His Reasons for Leaving the Reformed Church.
Forrer or Ferry, asked Simon Bichsel why he left his old Church and came to the Taufer or Mennonite Church this year. He answered that this is a very bad world and many people of the State Church in Langnau are corrupt. He said that at the last "Fair", there he saw these who called themselves Christians and who were members of these worldly churches, in the upper tavern, clubbing each other and cursing and swearing-even the young boys-that the young people of those churches dance and are gay, and reckless and so are the older people -that they "sauffen and fressen", that is eat and drink to excess and are not Godly minded. Forry then asked him, "If God staid among sinners, why could your people not do it too?" This he did not answer, (Müller, p. 121).
1621 - Cli or Ulrich Baumgardner Gives His Reasons for Being
a Mennonite.
Forry then tells us he asked Baum- gardner, also, why he is a Taufer. He answered that the State Church is full of wickedness. Baumgardner lived in Dursrutti, in Switzerland and some of the Baumgardners live there today; but they belong to the State Church. In March, 1621, Michael Miller, Daniel Stroedel and Forry went on a journey to make converts back to the State Church, and took a New Testament along so that if the Mennonites would question them, they could answer by Scripture. Miller was the best scholar and he was sent to Baumgardner to argue the religious stand that Baum- gardner took. Miller, Stroedel and
Forry belonged to the Reformed Church. These men argued upon the right way to be saved, but each held his own opinion. Miller made some
80
HOLSTEIN MENNONITES GREAT FARMERS
converts away from the Mennonite | faith, but not many. Ulrich Baum- gardner was a very strong teacher among the Mennonites, (Müller, 122).
1621-Holstein Rulers Champion the Mennonites.
In Frederickstadt in Holstein, the ruler took up the Mennonite side about 1621 A colony of Holland Men- nonites moved over to Holstein (Ger- many) and had permission to build a town there and they called the town Frederickstein. The town had a com- plete Holland appearance. These Men- nonites built a dyke to keep out the sea about this town. They lived quiet- ly, attended to work and were good citizens. They kept no writings, (Brons, 265).
1621-Holstein Mennonites Given. Lib- erty of Conscience.
These Holstein Mennonites soon be- came famous cattle raisers. Many others came to them, and soon they were all granted liberty of conscience. They were allowed to testify on "Yea" and "Nay". And when this privilege was once granted. every Duke there- after renewed it. This was one of the first places in the world where the Mennonites were equal to every other class. The Government ever recog- nized their preachers. Preachers came to this congregation from Hamburg and from other parts of the Palati- nate, (Brons, 265).
1621-John Philip Rudolph Forry's Efforts near Berne, Switzerland.
We have shown that Pastor Forry of the Reformed Church at Langnau about 16 miles east of Berne, was exerting great zeal in 1620 (the time the Mayflower reached Massachusetts) to stop the Mennonite growth. His arguments with them in the Langnau debates in 1621 he had printed in a work called, "What Was Discussed Answering the Taufers in the Church and Parish of Langnau in 1621". This work may be found today in the Bapt.
Bible Archives of the Historical So- ciety of Canton, Berne, No. 12-2, (Mül- ler, p. 119).
The same author says at same page, "Forrer, soon after his promotion to the pastorate of Langnau, had heard of the Baptists there "that they through wrong and perverted zeal did absent themselves from Christian Church attendance and hearing the sermons, and held themselves aloof". He determined to seek an opportunity to do his duty in this matter, because the sect was increasing from day to day, and had many secret adherents and protectors. particularly because "they are mightily connected among each other".
He goes on and says with horror, "Some of them are living together in matrimony without attending church as Christans should, and have big un- baptized children, and finally the Fatherland, too is (in the great, dang- erous war expeditions of these times) in danger, that the "enemy will beat our head full".
Forrer, thereupon brought his re- quest under extensive or elaborate reasoning in God's name to the atten- tion of the Church tribunal, February 21, 1621, with the plea, "no one should attribute sinister motives to him, even if it were to concern his own".
1625-King Sigsmund Complains That the Mennonites Do Not Take Oaths.
This year, Sigsmund, a petty king in Germany or Poland, complained that the Mennonites were given the privi- leges of subjects without taking oaths. He insisted that, at least they should make oath of allegiance to him. The town of Ebling particularly contained large numbers of Mennonites. But
Need help finding more records? Try our genealogical records directory which has more than 1 million sources to help you more easily locate the available records.