opposition to other maxims of the sect. It is, on the contrary, to be presumed, that at the commencement, amid the general religious ferment of the age, a multitude of men joined the Anabaptists, without having any thing akin to them, save a dark fanaticism and confusion of ideas. But in general, the remark holds good, that the first Anabaptists had neither a compact system of theology, nor any body of doctrines, however illconnected, which all uniformly professed. If we consider, that their sect had not originated in one man, as the common centre of all; and that the leading idea, round which all revolved, though powerful enough to inspire enthusiasm, was yet, in a doctrinal point of view, unproductive; if we consider, moreover, that the dark feelings, by which all were animated and impelled, had not received a definite expression in any public formulary—a circumstance which gave occasion to a general complaint, on the part of their adversaries; * we shall feel the less surprise at the fact abovementioned.

Here

to leave to the tribunal of God, the judgment on this matter. we discover the origin of the desire, subsequently expressed by Philip, Landgrave of Hesse, to have two wives-a desire which Luther and Melanchthon, together with Bucer, however reluctantly, complied with.

* Justus Menius, "Spirit of the Anabaptists;" loc. cit. p. 363. "If they taught only the right doctrines, they would not prowl about so secretly in the dark, nor their preachers lurk in holes and corners." See also Zwingle in several passages of his cited work, Elenchus. Also, "Doctrine of the Anabaptists refuted from Holy Writ," loc. cit. p. 311.

§ LIX. Continuation. Relation of Scripture to the inward spirit. The Church.

It will be still more easy to conceive the confusion of doctrines, in this sect, if we direct our attention more particularly to the opinions which they entertained, respecting the office of preaching, and also what was immediately connected with this, the relation of Scripture to the inward motions of the free, living Spirit. It was a principle, with this sect, that every one marked and sealed with the sign of the covenant, was not only able, but was also bound to appear as a prophet and teacher, as soon as he felt himself moved by the Divine Spirit, and perceived he was favoured with a revelation. To these inspirations Holy Writ was made in such a degree subordinate, that the Anabaptists did not long strive to bring them into an even apparent conformity with Scripture, but declared the Bible to be in its present form absolutely falsified.* Hereby every standard, for the regulation of subjective opinions, was rejected; the entire system of Christianity was severed from all external historical basis, and abandoned to the stormy fluctuations of a dreaming fancy. With such errors no

* Justus Menius "On the spirit of the Anabaptists," p. 364. "For it is undeniable, that Thomas Müncer, and after him his disciple Melchior Rink, together with many other disciples, had no regard at all for Holy Writ, called it a mere dead letter, and clung to special new revelations of the Spirit: nay, they dared even openly give the lie to Scripture, as I myself heard from the lips of Rink, who had the effrontery to say, that all the books of the New Testament in every language, Greek, Latin, German, etc. were altogether false, and that there was no longer a genuine copy on earth." Hereupon follows a special application of this principle to the passage in Matthew xxvi. 28, where the words, "which shall be shed for many for the remission of sins," were, according to this doctor, inserted by the devil.

X

distinct order of preachers was at all compatible; for, without settled doctrines, such an institution involves a self-contradiction. Hence also, the Anabaptists strained their utmost efforts to subvert the Protestant preachers, to prevent the consolidation of the new, and (in their opinion) too material Church, which depended on these ministers; and then to convert it into a purely spiritual institution.*

If some years previously, the Lutherans had urged against the Catholic clergy the ever-recurring reproach, that instead of the doctrine of the Bible, they preached up only the ordinances of the Church; so they, in their turn, were now blamed for fettering the living Spirit to a dead word of Scripture, and not allowing men to follow the fresh, pure, untroubled impulse from above; "and like the Jewish scribes, they were declared to have no Holy Ghost, but to be only conversant with Scripture, and to chase their weariness away with its perusal." On the other hand, the Lutherans prove against the Anabaptists, what, as coming from the Catholics, they would never themselves assent to; they point out to them the establishment of an apostleship by Christ himself, and draw, from this institution, nearly the same conclusions as the Catholics themselves. They allege, with laudable industry, Scriptural texts, whereby

*Calvin (instructio adv. Anabapt. opusc. p. 485,) accuses them of only asserting, that there should be no fixed teachers appointed to any particular place, but that all, like the apostles, should be itinerant preachers. But then he adds: "Hæc porro philosophia inde manabat, quod serio cuperent, fideles ministros sibi cedere, vacuumque locum sinere, quo liberius venenum suum ubique effundere possent."

↑ Justus Menius, Doctrine of Anabapt. refuted, etc. p. 310-13. On the spirit of the Anabapt. p. 364, b. "In short, it is well known and not to be denied, that the Anabaptists have no more injurious appellation for any one, than to call him a Scribe."

the Holy Ghost had instituted teachers, prophets, and administrators, and the disciples of our Lord had appointed bishops and elders, in order that the one, true and pure doctrine might be preserved unfalsified; and they repeatedly enjoin, that teachers, though chosen by men, are yet ordained by the Holy Ghost.* This assertion Melanchthon approved even so far, as to hold orders to be a sacrament. He says, in his Instruction against the Anabaptists: "That priestly orders should be placed in the number of the sacraments, affords me much satisfaction. Yet so, that by orders be understood the calling to the office of preaching, and of administration. of the sacraments, and so the office considered in itself. For it is very necessary, that in Christian Churches, the function of preachers should be regarded and esteemed as something most precious, venerable, and holy; and that people be instructed, that it is by the hearing of sermons, and the reading of God's Word, and Holy Writ, God will impart the Holy Spirit, to the end, that no one may seek, out of the regular ministry, for any other revelation and illumination, such as the Anabaptists pretend to." The Lutherans were so unkind, as to torment the poor fanatics with questions, which, to this day, they have been unable to answer themselves. They asked the Anabaptists, who had sent them? and as they could show no ordinary mission, where were the miracles whereby they authenticated their extraordinary mission? The Anabaptists, with reason, retorted the same questions upon them.

*Justus Menius, Refutation of doctrine of Anabapt. p. 312, b. ; Spirit of the Anabapt. p. 358, b; Melanchthon, Instruction against Anabapt. p. 294.

† Melanchton's Instruction, etc. loc. cit. p. 294.

Zwingli Elenchus, loc. cit. fol. 29; Menius Anabapt. refuted, loc.

Luther had once said, "whoever is so firmly convinced of the doctrine he announces, that he can, without hesitation, curse the opposite view, furnishes in that case a proof of the verity of his opinions." In this sort. of demonstration, the Anabaptists certainly far surpassed all, who lived and flourished in their time.

§ LX. Hatred against all outward institutions for promoting edification.-Ecclesiastical discipline.--Manners and customs.

To the ideas, which the Anabaptists had formed respecting the Church, corresponded their views as to the accidental parts of outward worship, and the arrangements having reference to the same. If Carlstadt, in Wittenberg, and Zwingle, in Zurich, had broken down images and altars, and the latter even had destroyed organs, the Anabaptists, on their part, declared the bared and despoiled temples to be still idol-houses.* Of singing, they entertained nearly the same opinion, as in former ages Peter de Bruys, who held it to be a worship of Satan. Had their loquacity not been too great, they would, doubtless, have looked down upon the manifestation of the Christian spirit in words, ast something too outward and too material; and hereby alone would they have acted with perfect consistency.

As regards their ecclesiastical discipline and their peculiar customs, they perfectly bear the impress of the ruling principle of the sect. The idea of the community of goods, though this was to be completely realized only after the advent of Christ, was in the language at

cit. p. 311. "Also, how will they prove, that they have been sent by Christ to gather together the elect, and to seal them? They work no signs, to enable us to discern this mission with certainty."

Menius, Spirit of the Anabaptists, loc. cit. p. 354