the faith; this had been the custom previously, therefore such [persons under instruction] were called catechumens. You promised to bring this out in your Exposition of the Articles, as you did in the XVIIIth Article, on Confirmation. Any one who reads it will find therein your opinion clearly expressed. Sebastian Ruckensperger of St. Gall, then prior of Sion at Klingnau, was present. So you have also confessed in your book upon the unruly spirits, that those who baptized infants could quote no clear word in Scripture ordering them to baptize them. From this learn, friend Zwingli, how your conversation, writing, and preaching agree.

No. 210. The opinions of Grebel and Hübmaier. (1) From a letter of Grebel to Münzer, 5 Sept. 1524. We believe... that all children who have not yet come to know the difference between good and evil . . . are saved by the sufferings of Christ, the new Adam. . . . Also that infant baptism is a silly blasphemous outrage, contrary to all Scripture. . . . Since . . . you have published your protestations against infant baptism, we hope you do not act against the eternal Word, wisdom, and command of God, according to which only believers should be baptized, and that you baptize no children.1

(ii) From a letter of Hubmaier to Oecolampadius, 16 Jan. 1525.

We have publicly taught that children should not be baptized. Why do we baptize children? Baptism, say they [Zwingli and Leo] is a mere sign. Why do we strive so much over a sign? The meaning of this sign and symbol, the pledge of faith until death in hope of the resurrection to the life to come, is more to be considered than the sign. This meaning has nothing to do with babes; therefore infant baptism is without reality. In Baptism a man pledges himself to God; in the Supper to his neighbour, to offer body and blood in his stead, as Christ for us. I believe, yea, I know, that it will not go well with Christendom until Baptism and the Supper are brought back to their own original purity. Here, brother, you have my opinion; if I err, call me back. For I wish nothing so much that I will not revoke it, yea, cut it off, when I am

According to his statement to Oecolampadius, Münzer did baptize infants; he does not appear to have ever reached the point of becoming an Anabaptist. Cf. Herzog, Das Leben Jo. Oekolampads, i. 302,

taught better from the Word of God by you and yours. Otherwise, I abide by my opinion; for to that I am constrained by the command of Christ, the Word, faith, truth, judgement, conscience. Testify to the truth; you can in no way offend me. I am a man, and can fall, since that is human, but from my heart I desire to rise again. Write me whether the promise in Matt. xix. 14, 'Suffer little children to come unto me,' &c., specially belongs to infants. What prompts me to that is the word of Christ, 'for of such is the kingdom of heaven,' not 'of them'. I have sent letters to Zwingli by the captain of our volunteers. Instead of baptism, I cause the church to come together, bring the infant in, explain in German the Gospel, 'They brought little children, &c.,' then a name is given him, the whole church prays for the child on bended knees and commends him to Christ that He will be gracious and intercede for him. But if the parents are still weak, and positively wish that the child be baptized, then I baptize it; and I am weak with the weak, for the time being, until they are better instructed. As to the Word, however, I do not yield to them in the least point. . . .'

No. 211. The Council orders infant baptism, and silence, Jan. 1525.

Jan. 18.-Whereas an error has arisen respecting baptism, as if young children should not be baptized until they come to years of discretion and know what the faith is: and whereas some have accordingly neglected to have their children baptized, our Lords the Burgomaster, Council, and Great Council, have had a disputation held about this matter to learn what Holy Scripture has to say about it. As they have learned from it that, notwithstanding this error, children should be baptized as soon as they are born, all those therefore who have hitherto allowed their children to remain unbaptized, must have them baptized within the next week: and whosoever will not do this, must with wife and child, goods and chattels, leave our city, jurisdiction, and dominions, or await what will be done with him. Every one will accordingly know how to conduct himself. . . .

Jan. 21.-(1) To the preceding resolution (Egli, No. 621) about Baptism, it is now added that the special disputations arranged to deal with such matters' are to be put away: in particular, Conrad Grebel and Felix Manz are to abstain from

'disputings and propositions' and 'to fall in with my Lords' opinions', because hereafter no further disputation is to take place. If, however, they wish for any exception in the matter of belief, they may apply to the Burgomaster or to the three Overseers.

(2) Moreover, in order that there may be the more peace from such folk, it is further resolved that the following shall abjure my Lords' dominions, viz. the priest (William Röubli) of Wytikon, the assistant-curate (Brötli) of Zollikon, Ludwig Hetzer, and Andrew [Castelberger] uf der Stülzen; and leave the country within a week.

No. 212. Anabaptism begins, 7 Feb. 1525.

(i) From [I] the Confession of fourteen imprisoned anabaptists of Zollikon.-... They admitted that they had been baptized, and had become 'servants, bondmen, and subjects of God'; they would do whatever the Spirit of God prompted them, and not suffer themselves to be forced therefrom by any temporal magistrate. So far as they were not hindered by the Word of God, they would be my Lords' subjects. [II]... § 2. Rudolph Thomunn, of Zollikon, deposed that he had eaten the Last Supper with the old assistant-curate [Brötli?] and the [parson] of Wytikon [William Röubli], and had invited them to his house. . . . There many had assembled, so that the room was full; there was much speaking and long readings. Then stood up Hans Bruggbach of Zumikon, weeping and crying out that he was a great sinner, and asking them to pray God for him. Whereupon Blaurock1 asked him if he desired the grace of God. 'Yes,' said he. Manz then stood up and said, 'Who will hinder me from baptizing him?" Blaurock answered, 'Nobody.' So [Manz] took a bowl of water and baptized him in the name of God the Father, God the Son, and God the Holy Ghost. Whereupon James Hottinger stood up and desired baptism; and Felix Manz baptized him also. . . . Seeing the loaf on the table, Blaurock said, 'Whosoever believes that God has redeemed him by His death and rosycoloured blood . . . comes and eats with me from this loaf and drinks with me of this wine.' Then several ate and drank thereof.

1

George Blaurock, formerly a Religious at Chur, scourged and expelled from Zürich, 5 Jan. 1527 (cf. Egli, § 1110), and burnt at Clausen in the Tyrol, 1529.

A previous witness had said that Blaurock had 'sprinkled' [bespritzt] Bruggbach.-Egli, No. 636, II, § 2.

(ii) From Kessler, Sabbata.-Wolfgang Uolimann met Conrad Grebel on the way to Schaffhausen, and by him was so highly instructed in anabaptism that he would not simply have water poured upon him from a dish but, entirely naked, was thrust down and covered over in the Rhine.

(iii) Fragment of the trial of Dr. Hübmaier of WaldshutHe [Hubmaier] said, moreover, that William Röubli of Wytikon it was who introduced baptism; then how, when he was at Waldshut, he came to him, and informed him for what God was preparing him. William had brought several citizens with him and went with them to a hamlet over yonder, and baptized them. Afterwards they came to him and said, Why did not he also take the thing in hand? But he declined and put the matter off till Easter; and, as the custom was then to hallow the font, he omitted it. Then came William and baptized him; and sixty persons were baptized at the same time with him. Afterwards, during Easter, he himself baptized some three hundred people. . .

No. 213. The Council orders Anabaptists to be drowned, 7 March 1526.

(i) From their mandate to be published on Sunday in the three parishes' [Egli, p. 445].-Whereas our Lords the Burgomaster, Council, and Great Council, have for some time past earnestly endeavoured to turn the misguided and erring Anabaptists from their errors; and yet several . . . to the injury of the public authority and the magistrates as well as to the ruin of the common welfare and of right Christian living, have proved disobedient; and several of them, men, women, and girls, have been by our Lords sharply punished and put into prison: Now therefore, by the earnest commandment, edict, and warning of our Lords aforesaid, it is ordered that no one in our town, country, or domains, whether man, woman, or girl, shall baptize another and if any one hereafter shall baptize another, he will be seized by our Lords and, according to the decree now set forth, will be drowned without mercy. Wherefore every one knows how to order himself, and to take care that he bring not his own death upon himself.

(ii) From a letter of Zwingli to Joachim Watt, 7 March, 1526.

Est, honoratissime Consul, hoc ipso die per Senatum Atakoσior decretum ut Catabaptistarum coryphaei in eam

A term of contempt drowners.

turrim, in qua prius delituerunt, coniiciantur, pane et aqua delicientur, donec aut spiritum reddant aut manus. Additum quoque, ut qui posthac tingatur, prorsus mergatur, lata iam sententia. Sic tandem tentata satis patientia erumpit. Socer1 Senatus misericordiam nequicquam imploravit. Mihi vehementer incorrigibilis hominum audacia tum dolet, tum displicet. Nollem crepundia renascentis Christianismi huiusmodi exemplis inaugurari; sed Deus non sumus cui sic placet futuris malis prospicere, ut olim quum Petro mentientem Ananiam subita atrocique morte trucidavit, quo nobis fallendi audaciam omnem qui tamen nullius rei aeque gnari sumus, amputaret. . . .

No. 214. From Zwingli's De Baptismo, 27 May 1525. Caeterum ne quis operis nostri prolixam et molestam tractationem merito reprehendere possit. . . universam omnium eorum quae hactenus dicta sunt summam in breves hasce propositiones redigere libuit.

De Baptismo.

Animam hominis nullum huius mundi elementum, nulla denique res externa mundare potest. Huius enim purificatio solius gratiae divinae opus est. Baptismus ergo peccatorum sordes abluere nequit.

Quoniam vero hic a Deo quidem institutus est, peccata tamen non abluit, constat omnino hunc non aliud quam signum esse sacramentale, quo Dei populus in unam fidem et religionem obstringitur simul et colligatur.

De Baptismo Parvulorum.

Quemadmodum in V. T. fidelium liberi inter Dei populum censebantur; ita nunc quoque Christianorum liberi, non minus quam ipsi parentes, Dei sunt. Quis ergo prohibebit quo minus aqua baptizentur quos iam ante Dei esse constat ?

Circumcisio, si externi signi rationem et usum consideres, idem omnino veteribus fuit olim quod nobis Baptismus est. Ut ergo infantes olim iussu divino circumcisi sunt, ita Baptismus hodie quoque parvulis et infantibus conferri debet.

De Anabaptismo.

Anabaptismus nusquam in Scripturis praecepto et iussu divino traditur, exemplum quo niti possit nullum extat, nec ullis divini Verbi testimoniis probari potest. Quotquot ergo

1 James Grebel, father of Conrad Grebel and father-in-law of Joachim Watt.