any one was convicted of having repeated baptism, he was seized and
thrown into prison. The prisons became crowded; Manz, Grebel, Blaurock
and fifteen others were confined in the so-called New Tower.[9] Their
sentence was severe: "Nothing shall be given them but bread and water,
and they shall lie on straw and thus be left to die in the Tower. Let
it then be the business of every one to forsake his projects and errors
and be obedient."
The extravagances of the Anabaptists of St. Gall, which were then
carried to the maddest extreme, might really have contributed to the
severity of this sentence. Grebel, during an earlier sojourn there, had
sown the seed, of which these were the ripened fruits. They burnt the
Bible, because it said: "The letter kills." They sported with puppets;
led about dancing apes tied to a string; wept childishly, and were
comforted with apples, and cast off all their clothes, because they
must become like little children, of whom alone was the kingdom of
heaven. Yea, in the end, one of them, Leonard Schucker, desired the
death of his brother, because God had commanded it. He drew his sword
and struck off his head in the presence of his father and all his
sisters.
Thus, at last, the fruits showed, in a more lively manner than all the
learned conferences, what was to be thought of the dogmas of this sect;
and yet the prisoners in Zurich still had secret friends. An
opportunity was given them to escape by night, which they used, and
once more spread through the canton, pretending that the Angel of the
Lord had delivered them from prison, as he formerly had Paul and Silas.
But now the pious jugglery came to a close. A law was passed, that
whoever, belonging to the canton, would hereafter rebaptise an adult,
he should be drowned without mercy. Nevertheless it was done by
Blaurock and Manz, as well as by Filk and Raimann, two natives of the
department of Grueningen They were all apprehended. Blaurock, because a
foreigner, was whipped with rods and banished from the canton; the
other three were drowned in the Limath on the 5th of January, 1525.
They persevered to the last in their stubbornness, or constancy, to
maintain which Manz was even encouraged by his aged mother. Their
behavior left no impression on the people, who were sick of these foul
doings.
The great length of the sentence delivered shows how anxious the
government was to be justified in its acts, and in deed the public weal
seemed, after what had gone before, to demand such an issue. Of
Grebel's end no report has reached us. But to later times has been left
the problem of the thorough instruction of the people, toleration in
matters of faith, contempt where morals, and punishment, sore
punishment, where the sanctity of the law has been invaded.
NOTES TO CHAPTER FOURTH
Footnote 1: In substance, they had reference to the relation of the
people to the government, the tithes, the rate of interest, villanage,
freedom of trade, the property of the monasteries and the right to
choose preachers.
Footnote 2: R[oe]ubli, Stumpf, and Br[oe]dlein, whom we have
mentioned.
Footnote 3: Outside of the Confederacy. In what relation, is not clear
from the connection.
Footnote 4: This included not only the seven articles, (corn, rye,
oats, barley, wheat, wine, hay), but whatever else each district had
paid into the great tithe from time immemorial.
Footnote 5: The subscription of this letter is characteristic: Conrad
Grebel, Andreas Castelberg, Felix Manz, Heinrich Aberly, Johannes
Br[oe]dlin, Hans Oggenfuss, Hans Huiuf, thy countrymen of Hall, and
seven new disciples of Muenzer rather than Luther.
Footnote 6: _Huldreich Zwingli's Werke._ Herausg. von _Schuler_ und
_Schulthess._ Band II. Abthg. 1. S. 230. ff.
Footnote 7: Acts of the Apostles, xix, 3-5.
Footnote 8: Bullinger has a description of the occurrence in his
"Origin of the Anabaptists."
Footnote 9: Called in latter times among the people, The Heretic's
Tower.
CHAPTER FIFTH.
DEFENCE OF THE OLD ORDER. RISE OF THE NEW.
To hold firmly to the existing order of things is not always proof of
evil design, obstinacy or narrowness, as innovators are wont to assert;
it may spring from strength of character, the experience of wisdom,
and, if the existing order be good, even from a conviction of duty. Was
this true of Catholicism? Let us apply the test. In the heart of man
there lies a world full of rest and peace, full of blessed love, full
of confidence in eternal duration and a God of power to uphold and
protect; and this gives us the victory over all the darkness and
plagues of earth. It speaks in living tones in the innocent child. To
children, said Christ, belongs the kingdom of heaven. With growing
years, with the birth of self-consciousness guilt comes to life,
earlier in this one, later in that one, but once to all. It is the
inheritance of earth. The nursery, the school, personal experience, the
history of the world teaches it.
In one alone there was no guilt to be found. How came He? How did he
walk? What need anxiously to inquire, when actions speak? He did not
teach from the pulpit; he wrote nothing; He uttered isolated sentences,
a few parables; He comforted; He healed; He labored only three years,
and three years sufficed to shake the world and to bring peace again to
the world. Who of the gray sages of Greece and Rome did so much? Well
could He say, in his crown of thorns, when the judge asked him: "Art
thou the King of the Jews?"--Thou sayest! And can He, who lives in the
Gospel, since we have it everywhere, need a vicar on earth--a vicar on
a worldly throne, in a gorgeous palace? Has no one ever blushed at the
thought? Catholicism is still here, still stands erect. It must have a
better foundation than a mere untenable assumption.[1] But where can
this be found?
It lies in the power of the senses and in faith in this power. It is
justified of this faith, justified again by all experience. A sound
body, with the senses in full vigor, bears up and sustains the spirit
also. Indeed, the world of sense, like that of the spirit, has a higher
position. Its centre, its life-organ, is the heart, and this same heart
is the field for all the conquests of earth. It was left for
Christianity to reveal this secret.[2] In right relations, and if the
spiritual is the leading element, the creations of art, belonging to
the world of sense, are aids to Christianity. They elevate the spirit
and complete the consecration of divine worship. Whenever this right
relation was observed, the Catholic church grew and prospered. But two
deviations from it, which the Papacy needed and used for the
strengthening of its dominion, weakened and finally in the sixteenth
century brought it nigh to destruction: monkery and the celibacy of the
clergy. Whatever there was of good in the monasteries, derived its
origin from the most ancient times, when, for example, into our own
fatherland Christian men, of scientific culture, Gallus, Collomban and
Siegfried, wandering hither from distant Ireland and Scotland, brought
science and agriculture into regions that lay waste, at a time when the
rule of Benedict, although one of the best, had not yet been introduced
into the oldest monastic foundations, St. Gall and Disentis. But as
soon as this was inoculated upon the life-giving stem, it gradually
degenerated.[3] Just as little was celibacy practised by the clergy of
the Catholic church before the age of Gregory VI. (Pope from
1073-1085). The priests lived like other men, members of families, and
did not stand _over_ the people, but _among_ them and _with_ them. But
monasticism and celibacy rest upon the principle, that the senses are
to be feared, which, like all fear, _except the fear of God_, is
inwardly untrue. This principle is also unchristian. Christianity does
not teach us to fear our senses, but to watch over them, use them and
honor them; for "the body is the temple of the Holy Ghost."
Christianity admits no death, not even that of the body--no
impersonality. Only a rude, broken covering of earth remains behind.
"Destroy this temple," said Christ, "and in three days I will build it
up again." Hence let us take care not to lay unnatural restraint upon
our bodies, lest at the same time we destroy the spirit.
But the Papacy, which strove to produce in the pastor a complete
mortification and in the flock an undue excitement of the senses,
engendered in the former severity and pride, in the latter laxity or
stubbornness, and in this way created an unnatural separation between
the priests and the people, which can not exist along with brotherly
communion, as taught by the Gospel--and thus, because inwardly untrue
and at war with nature, it hastened toward destruction and was already
on the verge of it in the sixteenth century.[4] Why then did it only
partially succumb? Why did it afterwards again rise to greater power?
Every one-sided movement is struggled against in the most active and
even passionate manner by that which it opposes. Its only argument lay,
therefore, in the faults of its assailants, of which it cunningly knew
how to take advantage. We will now see how these faults began gradually
to develope. The facts will speak for themselves.
On the watch, to spy out every weak point, the defenders of the old
order followed the firm course of the courageous Reformer. Nothing
could be discovered before the year 1523. But now came the war on
images, then the burning of Ittingen, then the insurrection of the
peasantry, then the passing of armed Zurichers to and from Waldshut,
endangering the peace with Austria; then the Anabaptists rose from the
very bosom of the new church, and lastly, Zwingli was attacked in the
Great Council by the secretary Am Gruet, touching the matter of tithes,
and again, a second time, in regard to the Lord's Supper--a prelude to
his subsequent controversy with Luther. "Here," cried they, "you have
the fruits." We have seen the best answer to this reproach in the
triumphant victory of Zwingli over all these difficulties. Another path
must be chosen. They began to learn from their antagonist.
"We will take the reformation into our hands," said the most sensible.
At a diet in Luzern, to which Zurich and Schaffhausen were not invited,
a proclamation was drawn up and ratified by nine cantons, of which the
following are the substantial contents: "Since, to our sorrow, it has
come to pass, by the preaching, writing and teaching of Luther and
Zwingli, that our ancient Christian faith is put to scorn, the
ordinances of the Church despised and nothing any longer left;
therefore, in order that men may not live more inclined to evil than to
good, wholly abandoned, without fear and punishment for self-will; in
order that no one may make a creed for his own head and understanding,
and because the Chief Shepherd of the Church is silent amid our cares
and perplexities, and sleeps, we Confederates have thought it necessary
to take care of ourselves, and, until the time arrives when a Council
will allay the discord, set forth the following articles: By no one,
whether clergyman or layman, shall the XII. articles of the Christian
creed be assailed; and just as little shall the Seven Sacraments, as
the Church has ordained them and heretofore held them. No layman shall
go to the Sacrament without confession and absolution; and no one shall
receive it under two forms. No chancre shall be made in the ceremonies,
which, derived from the Word of God, have come down to us from the Holy
Fathers and our worthy ancestors. Because the rules of fasting, based
on reasonable and Christian arguments, have reached us through the Holy
Fathers, we will not suffer the scandal arising from their
transgression to exist amongst us. They shall be observed according to
the order and pleasure of each Canton. We will suffer no reviling of
the Most Holy Virgin. We believe, that She, and the other saints, by
their intercession with God, can protect us and obtain for us grace.
He who speaks to the contrary shall be severely punished according to
the sentence of his lords. No one shall undertake to abuse, carry off,
or break to pieces images, paintings and crucifixes. Whatever of
church-revenues they possess, shall be guaranteed to the houses of God.
And because much discord and perversity have been stirred up by the
preachers, so that this may be done away and the Gospel in its true
meaning preached to us and the common people, as the ancient teachers
have left it behind recorded in many valuable books, it is our serious
intention, that no one shall preach the Word of God, wherever we have
power to rule, unless he has been first examined by his spiritual
ordinary, duly admitted and duly consecrated, and has a credible
certificate of this, as every priest should. No layman shall preach; no
hedge-preacher shall any where be tolerated, but driven off and
punished with severity. Our preachers shall also preach, teach and
instruct without any covetousness and seek naught therein, but the
salvation of souls and their improvement. Item, since wrong views and
contradictions have been groundlessly revived by the Zwinglian or
Lutheran sect, touching purgatory and prayers for the dead, in which
all Christian souls, our ancestors and we ourselves have believed, we
warn all true men not so wantonly to forsake our true faith for the
false sayings of Luther. We wish also that no one preach, write or
speak such things in our territory. He who does so, shall be punished
according to the judgment of his lords. The houses of God, cloisters,
foundations and churches, shall be permitted to retain their rights and
privileges; no violence shall be used against them, nor their dues kept
back, or taken from them without law.
"Item, although it may be true that the Canon Law, many ordinances and
statutes have been framed by the Holy Fathers, teachers, Pope and
Councils with a good design, yet since this Canon Law and these
statutes have been increased by degrees and made more severe; since
many of them are exorbitant and have been misused against us laity, so
as to cause us great injury and ruin; and since in this sad time, when
the wolf has broken into the sheep-fold of Christ, the Chief Watchman
and Shepherd slumbers, we deem it our duty, as civil authorities, to
come to the rescue in some measure; not that we at all wish thereby to
cast off our allegiance, or place ourselves in opposition to the Roman
and universal Christian Church, but only for the suppression and
prevention of further disasters, rebellion and the division of our
Confederacy. But if by a general Christian Council or competent
assembly, to which deputies are invited and are present from our
Confederacy, this schism is removed and unity again restored to the
Church, we will not be sundered therefrom, but act like our
forefathers, as a good, pious, obedient Christian people.
"And therefore, we ordain first, that our people's priests and pastors
shall not addict themselves to avarice, as has too often been the case
heretofore, namely: that they and their curates shall not keep back the
Holy Sacrament from us and ours for the sake of money. Still, it is our
purpose that, whatever from ancient times has been assigned in each
canon to the pastor or sacristan, it shall continue to him and yield
him a fair support; but if any one in the collection thereof is dealt
with severely and dangerously, it shall concern the civil authority, so
that the common man be not overmatched. Item, the priests of every rank
shall conduct themselves in a decent and pious manner, and set a good
example to us laity, for hereafter that will not be endured from them,
which has been hitherto. Every pastor shall also remain with his
parishoners during the death-struggle, and minister to them and comfort
them faithfully, according to the Christian rule, at the risk of losing
his benefice. Since, moreover, there has been great abuse in this, that
a priest has employed two or more curates to perform the duties of his
parish and then taken his leave, we will suffer it no longer, and
henceforth, no priest shall possess more than one parish and cure of
souls, and shall live there himself. Also, no one shall make a secret
agreement with another, at the peril of losing his benefice. Yet, we
make this exception; a pastor may receive several livings in the
foundations and monasteries, where hitherto it has been the custom and
privilege not to reside therein personally, so that the excellent
foundations and monasteries be not curtailed in their privileges. Item,
where a young man has a benefice, or, being still under age, is too
young to become a priest, he may indeed be permitted to enjoy the
benefice, on condition of procuring the services of a fit and worthy
priest in his stead. But, if he reaches the proper age, and does not
then become a priest, or is not capable and virtuous enough for the
office, he shall be deprived of the benefice.
"Item, because several priests have already ventured to take wives, it
is our opinion, that no benefices should be bestowed on them, and they
ought to be forbidden the exercise of their priestly office; and those
persons belonging to the monastic orders, who have left their cloisters
and their order, or have married, ought to be deprived of their
benefices and expelled from their monasteries; still, be it reserved to
each canton and each authority to deal further with them, or show
mercy. Item, in regard to spiritual jurisdiction and excommunication we
have considered and ordered at this time, since matters have gone so
sadly and no one has given them any attention, that no clergyman shall
cite, summon, or call up a layman, and no layman a clergyman, or one of
his own estate, before a spiritual tribunal, except alone in the matter
of marriage, and in what concerns error and dispute about the holy
sacraments, or the monasteries and churches, or the welfare of the
soul, or infidelity. But in so doing, it is our opinion, if it chance
in regard to marriage-affairs and other business, that we laymen might
be summoned and tried before a spiritual court; still, the whole
business shall not come first either before the bishops, or their
officials, or commissaries, or before a spiritual judge, but before
each civil authority, and then after each civil authority has
investigated the matter, it shall then proceed to give judgment and
explanations thereon, or else hand over the business, if they think it
necessary, to the spiritual judge. All judicial proceedings before the
spiritual judge, and especially at Constance, shall be transacted in
German and written out in German, as the custom is in several
bishoprics, so that we laity also may hear and understand what is done.
Item, since between the Sunday, when the Alleluia is omitted,[5] and
Shrove Tuesday, during which season every other person indulges in
worldly pleasures, wedding festivals are forbidden to the common man,
and because this prohibition is remitted for money, it is our order and
opinion, that it be granted without pay. Since we and ours have been
burdened with manifold Romish indulgences, it is our opinion, that from
this time forth no indulgences should be granted for the sake of money,
in any place or corner of our cantons. Furthermore, the Pope and
bishops hold and reserve for themselves alone certain sins and
transgressions, and hence it happens, they will not give the people
absolution without the payment of a large sum, and no dispensation is
granted to any one, even in a case of decent and honorable emergency,
unless it be outweighed with gold--therefore, it is our opinion, that
what may be brought to pass by popes and bishops for gain, shall be
granted to the people and the poor common man, by every pastor without
charge, notwithstanding the power of the Pope and the bishops, until it
be further determined. Every canton also shall and may consult with its
pastors and clergy, and devise a plan, as to how and in what form the
gross abuses of the confessional may be punished. In regard to the
_courtesans_, who invade our livings, it is our plain order and
opinion, that where such Romish knaves come, they shall be cast into
prison and punished in such a manner, as that henceforth we shall be
rid of them. Because the priesthood, in some part at least, have been
guilty of wicked deeds, altogether improper and indecent, which, if
they had been committed by the laity, would have been punished with
death; and these evil-doers, when handed over to the bishops and the
superiors of their orders, have been lightly dealt with and set free,
and because crime and follies increase among them, and give rise to
every kind of discord and disturbance--in order that this evil may be
cured, whoever perpetrates such a crime as to forfeit his life, each
authority, under which such a clergyman has been seized, shall execute
him for that crime, just like a layman, notwithstanding his
consecration."