THE NEW SCHAFF-HERZOG
aware of it. He says, " Soon after the death of the apostles, through the influence of the unenlightened bishops, trust in outward works was permitted to take the place of trust in Jesus Christ " (Wercken, p. 51, Amsterdam, 1681). " The understanding of the holy gospel, which was lost for many centuries, has been found again." " May the holy city and temple which lay desolate for many centuries, be again rebuilt," etc. Menno never mentions the Waldenses. Dirk Philips makes mention of them in his Enchiridion, but his observations show that he was not well informed concerning their teachings.
Concerning Menno Simons' relation to the Miinsterites (see Muexster, Anabaptists in) it is first of all to be noted that not all Anabaptists of the Netherlands who disregarded the principle of nonresistance were followers of John of Leyden (see Axabaptists; Muexster, Anabaptists in). Of
his own brother, who in many historg. Relation ical works figures as a Munsterite, to Miinster Menno says: " My poor brother has Anabaptists, erred only in this, that he undertook
to defend his faith with the fist and to oppose violence by violence " (Works, ii. 101). It must be remembered that an unprecedented persecution was waged against the dissenters. The law of the empire demanded that all who had submitted to rebaptism and were unwilling to recant must die, and this law dates from the year 1529 — about four years prior to the rise of the Miinsterites. Very many had lost their lives. The Anabaptists were in continuous danger of death and under temptation to take the sword in self-defense. While Menno was yet a priest a large number of dissenters, among them his brother, sought refuge in the " Old Cloister " near Bolsward and defended it against a contingent of troops. " The poor erring flock," says Menno, " which erred because they had no true shepherds, after many severe edicts, killing and slaughter, came together near my place of residence, in a place called Old Cloister, and, alas, through the godless doctrine of Miinster, contrary to Christ's spirit, word, and example, drew the sword to defend themselves, which the Lord commanded Peter to put up into the sheath " (i. 4). Although these people followed the Munsterites to the extent of taking the sword, they must not be held responsible for the highly offensive practises originated by " King " John of Leyden at Miinster; in fact even many of those who had accepted the latter's leadership and had gone to Miinster were loath to follow him all the way. When John, after long and persistent effort, had persuaded Bernhard Rothmann and the other preachers in M iinster (see Muexster, Anabaptists in) that polygamy was the Scriptural course for the " New Israel," a rebellion occurred among his followers within the walls of the besieged city. Mollenhecke, the leader of the resisting party, and his adherents were mercilessly put to the sword by " King " John. Of Munsterite teaching and practise Menno speaks invariably in severest terms of condemnation. He denounced John of Leyden as a blasphemer, seducer, and worthless character, notwithstanding his unusual gifts as a leader. He says of the Munsterites: "Their seditious abominations,
such as choosing a king and what they taught concerning the kingdom, the sword, polygamy, worldly conformity, and the like abominations and infamy we reject and hate with all our soul " (i. 197). " So it is in your instance, O ye mad ones," he addresses them, " (forgive me, for it is the truth that I write). The prophets you read according to Jewish understanding, the doctrine of Christ and the apostles, you say, is all fulfilled and pretend that there is now another dispensation," etc. (i. 97). "They have justified open adultery under the cloak of the custom of the Jewish fathers, together with other infamy of which a true Christian must be appalled and ashamed " (i. 227). " Is it not a grievous error that you suffer yourselves to be so wretchedly bewitched by such worthless men, and so lamentably misled from one corrupt sect into another; first Munsterite, then of Batenburg, now Davidist [followers of Jan David Joris (q.v.)], and thus from Beelzebub to Lucifer and from Belial to Behemoth " (i. 94). " How many innocent hearts have they deceived! How many poor souls have they seduced ! What great shame have they brought upon God's Word! What abominations have some of them committed under a pious appearance! How great cause have they given to the poor, blind magistrates who have, alas! no understanding of the holy word, to shed innocent blood " (i. 96).
After Menno's renunciation of Romanism and his identification with the religious body which he so well represented, it was impossible for him to labor in public. He was an outlaw and a fugitive although, through the leniency of local authorities, he found it possible to sojourn comic Victim paratively long in a few places. Had. of however, any appointment for a meet-
Intolerance, ing in which he or one of his friends was to appear been publicly announced, he would unfailingly have been apprehended at the appointed place. In a number of instances the local authorities would apparently have tolerated him and his friends, had they not feared the vengeance of the provincial or imperial government. Menno knew full well that only as long as such magistrates could urge the excuse that they did not know of his whereabouts would they refrain from putting forth efforts to have him apprehended. He had a few private discussions with Zwinglian theologians, such as Johannes a Lasco, Martinus Micronius (qq.v.), and Gellius Faber, who had obligated themselves to observe strict silence concerning these conferences. In several of his books Menno asks his Protestant friends to arrange for a public debate with him, obtaining for him a safe conduct from the government, but this desire was never granted him. Even Count von Ahlefeldt, who permitted him to live on his estate at Wustenfelde in Holstein (where Menno died in peace), would in all probability, had the matter been brought to the attention of the imperial authorities, not have admitted that he knowingly gave shelter to this " heresiarch." Toleration for Menno and his people prevailed neither on Roman Catholic nor Protestant territory. He complains bitterly that " not only among Papists and Turks, but among those who boast of the holy word " and " in their first writings said