CHAPTER X

GREBEL AND THE SWISS ANABAPTISTS

THE origin of the Anabaptists of Switzerland is ob

scure. The testimony of contemporaries is that they derived their chief doctrines from sects that antedated the Reformation, and this testimony is confirmed by so many collateral proofs as to commend itself to many modern historians. Vadian, the burgomaster of St. Gall, and brother-in-law to Conrad Grebel, says of the Anabaptists, "They received the dogma of baptizing from the suggestions of others." The industrious Füsslin reached this opinion: "There were before the Reformation people in Zurich who, filled with errors, gave birth to the Anabaptists. Grebel was taught by them; he did not discover his own doctrines, but was taught by others." In our own day impartial German investigators have reached similar conclusions. Thus Dr. Heberle writes:

In carrying out their fundamental ideas, the party of Grebel paid less attention to dogmatics than to the direction of church, civil, and social life. They urged the putting away of all modes of worship which were unknown to the church of the apostles, and the restoration of the observance, according to their institution, of the two ceremonies ordained by Christ. They contended against the Christianity of worldly governments, rejected the salaries of preachers, the taking of interest and tithes, the use of the sword, and demanded the return of apostolic excommunication and primitive community of goods.

It is well known that just these principles are found in the sects of the Middles Ages. The supposition is therefore very probable that between these and the rebaptizers of the Reformation there was an external historical connection. The possibility of this as respects Switzerland is all the greater, since just here

the traces of these sects, especially of the Waldenses, can be followed down to the end of the fifteenth century. But a positive proof in this connection we have not. In reality the ex

planation of this agreement needs no proof of a real historical union between Anabaptists and their predecessors, for the abstract biblical standpoint upon which the one as well as the other place themselves is sufficient of itself to prove a union of the two in the above-mentioned doctrines.1

The utmost that can be said in the present state of historical research is that a moral certainty exists of a connection between the Swiss Anabaptists and their Waldensian and Petrobrusian predecessors, sustained by many significant facts, but not absolutely proved by historical evidence. Those who maintain that the Anabaptists originated with the Reformation have some difficult problems to solve, among others the rapidity with which the new leaven spread, and the wide territory that the Anabaptists so soon covered. It is common to regard them as an insignificant handful of fanatics, but abundant documentary proofs exist to show that they were numerous, widespread, and indefatigable; that their chief men were not inferior in learning and eloquence to any of the reformers; that their teachings were scriptural, consistent, and moderate, except where persecution produced the usual result of enthusiasm and vagary.

Another problem demanding solution is furnished by the fact that these Anabaptist churches were not gradually developed, but appear fully formed from the firstcomplete in polity, sound in doctrine, strict in discipline. It will be found impossible to account for these phenomena without an assumption of a long-existing cause. Though the Anabaptist churches appear suddenly in the records of the time, contemporaneously with the Zwinglian Reformation, their roots are to be sought farther back.

1" Jahrbücher für Deutsche Theologie," 1858, p. 276 seq.

At the beginning of the sixteenth century, Switzerland was the freest country in Europe-a confederacy of thirteen cantons and free cities, acknowledging no allegiance to emperor or king. These cantons differed greatly in speech, customs, and form of government; their chief bond of union was, in fact, hatred of their common foe, the House of Hapsburg. Zurich was governed by a council of two hundred, and the ultimate power rested with the various guilds to which the burghers belonged. It was, in a word, a commercial oligarchy, maintaining a republican form of government. Little could be undertaken, certainly nothing of moment could be accomplished, without the approval of the council.

The Reformation in Switzerland was quite independent of the Lutheran movement, though it occurred practically at the same time. Reuchlin had given instruction in the classics at the University of Basel; and Erasmus came to that city in 1514, to get his edition of the New Testament printed. The study of the original Scriptures in Hebrew and Greek received a great impetus, and the result could not long be doubtful. The Swiss people had once been devoted adherents of the papacy, but knowledge of the corruption of the church and the unworthy character of prelates had penetrated even there and greatly weakened the hold of the church on the people. The clergy, though not so bad as in some localities, were still far from illustrating the virtues they preached. The Scripture seed fell into soil ready to receive it and give it increase.

The leader in this reformation was Ulric Zwingli, born in 1484, at Wildhaus, in the canton of St. Gall, educated at the University of Vienna, a teacher at Basel and then pastor at Glarus in 1506, later at Einsiedeln, and finally at Zurich. He was during his earlier priesthood unchaste and godless, like many of

the clergy, but he was led to the study of the Greek Testament, and God's grace touched his heart and made a new man of him. His preaching became noted for spiritual power and eloquence. As in Luther's case, he was first brought into prominence by opposition to the sale of indulgences. One Samson, a worthy companion to the infamous Tetzel, came to Switzerland hoping to conduct a brisk traffic in indulgences, and was roundly rebuked by Zwingli: "Jesus Christ, the Son of God, has said, 'Come unto me all ye that labor and are heavy laden, and I will give you rest.' Is it not, then, most presumptuous folly and senseless temerity to declare on the contrary-Buy letters of indulgence, hasten to Rome, give to the monks, sacrifice to the priests, and if thou doest these things I absolve thee from thy sins?' Jesus Christ is the only oblation, the only sacrifice, the only way."

As the Roman Church had been established by law, and its priests were largely paid out of the treasury, it was the most natural thing in the world that, as the reformation continued, the reformed church and ministry should also be an appanage of the State. Zwingli was called to Zurich and was kept in his position there by the council, and as the reform developed that body took into its hands the direction of religious as well as civil affairs. It probably occurred to few of the worthy burghers that there was any impropriety in this. In 1520 the council issued an order that all pastors and preachers should declare the pure word of God, and Zwingli had announced as his principle the rejection of everything in doctrine or practice not warranted by the Scriptures. In a disputation held January 29, 1523, he made his appeal on all points to the Scriptures-copies of which in Hebrew, Greek, and Latin he had on a table before him. He vainly challenged his Catholic adversaries