USA > Pennsylvania > Historic background and annals of the Swiss and German pioneer settlers of southeastern Pennsylvania, and of their remote ancestors, from the middle of the Dark Ages, down to the time of the Revolutionary War > Part 6
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Lichtenstein went with his dissenters to his boundary line and gave them a drink and let them go.
They went to the Count at Auster- litz and begged him to take them and help them and he said he would if there were even a thousand of them, and he did help them. This party was called the "Staff" party or pilgrim Baptists or Mennonites and the other party the "Sword" party.
As soon as Hoffmeier arrived he and his wife were captured and taken to the Castle Gravenstein and after- wards he gave out a statement that as far as bearing arms was concerned, he believed the same as Count Lich- tenstein. Later however, he regretted yielding so far and said he was guilty of not being firm enough in the faith and wrote to the Nickelsburg congre- gation that he had become too weak but that they should hold fast to the faith ? Soon afterwards the congre- gation received the sad news that their dear teacher was burned to death and that his wife was drowned. But it
37
HOFFMAN'S AND BLAUROCH'S MENNONITE LABORS
seems Lichtenstein escaped punish- | the King, had made the first speech, ment.
1:29-Baptist Rally at Emden, in Ger- many.
Brons tells us (p. 390) that, the fall of this year some preachers came to- gether at Emden, most of whom were Baptists. They tried to come to a de- finite view on the principal doctrines, especially on the Lord's supper. But by this time the Lutheran view of the same had grown very strong. The Baptists semed to become more divid- ed. They differed much from their leaders, Hoffman and others too. They said their views were right. They were an extreme branch of Baptists about Hanover, Germany.
Melchoir Hoffman baptized 300 people in 1529 about Emden. He was a valiant worker. This was the only place outside of the Roman Empire, except the neighboring territory of East Freidland in the Duchy of Al- brecht in Prussia where the Baptist faith could feel any safety. Hoffman came there and worked and baptized all these people. Shortly after his ar- rival he baptized them in the Ancient Church. They did not seem to be quite settled. He came to this place (Emden or Embden) in August, 1529. He had two opponents against him, (Brons, pp. 385 and 386). One spoke against Hoffman from the pulpit and another preacher Olmsdorf followed his example. Also the preacher of the Danish Crown prince was against him. Hoffman challenged them all to meet him in public debate but they refused.
At Keil in Northern Germany on the Baltic Sea in the Gray Cloister, Hoffman debated the Lord's Supper, April 8, 1529. The whole place was filled. After Burgenhagen, by order of
the Crown Prince and all of the peo- ple present fell on their knees to pray. Burgenhagen was the great theologian of the Crown Prince, (Brons, p. 379).
Six clerks were put on oath to take the debate in writing correctly or lose their souls. All the learned people and the aristocrats took seats near the Crown Prince, while those disputing were standing.
Hoffman was asked why he called all the preachers false prophets in his books and he said because they all preached a wrong view of the Lord's supper. And then a long debate fol- lowed. Hoffman here alone against the learned theologians of Northern Germany, opposed the doctrine of transubstantiation. This Bungen- hagen was a great friend of Luther. the same as Melanchthon. This part of Denmark was. in those times part of Germany, (Brons, p. 381).
1539-The End of George Plauroch or "Strong George"-A Mennonite Father.
Müller tells us (p. 30) that Blau- roch was the best known and best loved in 1520 of all the leaders of the Mennonite people. He labored in Chur (Switzerland) and could bring the doctrines down to the common people's understanding better than any other man. He labored in differ- ent places in Switzerland for the Bap- tist faith, and was driven out of Switz- erland February 2, 1529. He was a reformer of Tyrol also, till August 30. 1529 and was then burned to death. So ended the beloved "Strong George" which was his lovable nickname by the people of Tyrol and Switzerland. He was a second Paul in the view of 'hese Baptists or Mennonites.
38
PENNSYLVANIA NAMES ABOUT ZURICH IN 1530
1530-Familiar Lancaster County Names About Zurich.
In 1530, besides Müller there were the following Mennonites about lower Switzerland, toward Basel: Balthaser Stall and Hans Ruschacher (may be now Ricksecker) the tile maker of Eglisan, north of Zurich-Gabrill, the brickmaker of Tossriedun, near the same place-Casper Killer, Hans Nespler, Konrad Sewer (Sower), Ja- cob Schmidt, Burkhard Henry, Mar- garet and Ursula Myers, Appollonie Schnider and Ann Margaret and Julia Wiener, all of Bülach, a few miles al- most directly south of Eglisan - also Musterlis Bub of Oberglatt, a few miles south, slightly west of Bülach --- Hans Flumer of Wuningen, a few miles northwest of Zurich-also Jorg Stephen, Joder Ann and Eva Myers and Margaret Melcher of Watwill, near Keppel, far east of Zurich-Elsie Muchli or Oberhasli, a few miles north of Zurich-Margaret of Mettenhhasli, Adelaide Schwarz (or Black) of Dalli- kon, both near Oberhasli-Regula and Verona Kern of Nussbaumen, south- west of Zurich and Ann Fürst of Watt, north of Zurich. Working with these were foreign Mennonites, among them, Henry Spattig of Dotti- kon, among the mountains of the South; Hans of Horb in Wittenburg, Germany; Ann Sittler of Zug and several persons named Berkhald. Of these whole families were imprisoned -husbands and wives separated and the sect in Zurich greatly reduced. Dr. Egli also mentions with these, Hans of John Bruppacher. Thus we see that at this early period there were living in the Canton of Zurich, both in the lowlands north of the City of Zurich and in the moun- tains to the south, the ancestor fami-
lies of the Common Lancaster County and eastern Pennsylvania names fa- miliar today, viz :- Stoll, Ricksecker, Keller, Sowers, Schmidt Burkhard, Myers, Schneider, Weiner, Yoder, Schwartz, Fürst, Sittler, Burkholder and Brubaker. I have set this item out at such length because of this fact, (Zur., p. 87 and SS).
1530-Conrad Winkler-Leader and Martyr.
There was also Conrad Winkler of Wasserburg, southeast of Zurich among the hills. Dr. Egli (p. 89) tells us that Winkler was for several years leader of the Anabaptists in the lowlands, north of Zurich and came to visit them from the mountains of the South. He was drowned January 20, 1530 by the State authorities.
1530-Schwenkfeld, Working With Hoffman.
Brons tells us (p. 392) that in Stras- burg, Germany, Casper Schwenkfeld was in close touch with Hoffman. Both of them asked to be allowed to give a public debate on their princi- ples. They were accused of being heretics and Schwenkfeld in his peti- tion asserts he is no heretic nor se- ducer and he wants protection. He was against the State Church. He was the father of the Schwenkfelders of today and of the last nearly four centuries.
1530-Factions Cause Religious Ex- citement and Fear of "End of the World."
Brons tells us (p. 58) that in 1330 the Diet of Augsburg was opened to the Lutherans of Germany. At this Diet the Anabaptists or Mennonites were particularly, severely condemn- ed, because of opposition to infant -
39'
TAUFERS IN SWITZERLAND, GERMANY AND HOLLAND
baptism. Under these conditions the common people thought the "world was coming to an end" and there were all kinds of literature on the subject. Then Hoffman came out and wrote that the revelations are being fulfilled, and he explained how this was the case. Hoffman was leader of the principle faction of the Mennonites, as we have seen. He attacked Luther and said Luther makes himself a new God who can save or damn at will and that he calls all who do not believe as he does "Heretics.'
1530 -- Morals of the Anabaptists Com- pared With Other Reformers.
In 1530 Müller (p. 2) Philip of Hes- sen wrote, "I find these Baptist peo- ple who are called dreamers and here- tics are purer than those that are Lutherans." This he stated in a let- ter dated February 18, 1530 to his sis- ter, Elizabeth of Saxony. Capito goes further and says that the most of these Anabaptists were in his opin- ion anything but bad-they possessed fear of God and Holy Zeal. And he considered them, as dear brethren, even though he was not wholly one of then, but was an Italian, partly pros- elyted.
1530 - Anabaptist Movement Toward Berne.
Müller tells us (p. 46) that about 1530, when these Anabaptists had gained some freedom, they gathered in great numbers and moved toward Berne from the Zurich tortures. Berne began to deplore the fact; for they were now giving trouble there. Octo- ber 13, 1530, Pfister Meyer complained to Baden that the Taufers or Anabap- tists were being badly used in the new regions and they demanded pro- tection. But they received none, of
course. "Pfister" is a name met with in Lancaster county today.
The growth was such now, that in: January, 1530, a general conference was held by delegates from Zurich, Bern, Basil, St. Gallen and Constance, and they unanimously held that the Taufers or Anabaptists were becom- ing very dangerous and that there was a great falling off noticed from the true Christian Church-that is, the Reformed Church. It was decided that a report should be made, so that at the next meeting they would know how to go about curbing and break- ing up those "erring ones" by com- mon concerted action.
1531-Hoffman's Followers Proselyte In Holland.
Brons tells us (p. 396) that this year there were nine men proselyting to the Anabaptist faith in Belgium and Holland. They were taken from their beds and put into the Hague prison. Their main offense was re- baptizing those baptized in infancy. November 15th, they were beheaded in Brussels. Thus it happened these ambassadors of Hoffman were exe- cuted without accomplishing their de- sire.
1531-"Taufers" Go Into Prussian Lands.
This year saw the beginning of the Taufer or Anabaptist movement into Prussia, where it was safe for them. They began to go into East Friesland also about this time. These parts of Germany were asylums also for peo- ple from all sections, persecuted for the sake of their religion, (Brons, p. 243).
1531-Early Labors of Menno Simon.
This year a girl from near East Friesland, about 12 years old was in
40
BERNE AND ZOLOTHURN REPRESS THE TAUFERS
a convent and she heard of people being burned at the stake on account of their religion and it made such an impression on her that she secured a Latin Bible to get a clear notion and when she grew up her views became known. She was pronounced a here- tic and imprisoned a year. Then other nuns interceded for her and the Su- perior allowed her to escape disguis- ed as a milk maid and go to Lecr. Here she found a Mennonite Home and she joined them. Then she went to Linworden and associated with a Mennonite woman named Hadein. She was the widow of a man who at the beheading of Siche Drerick Schnider, beat drum so that his dying speech could not be heard. This widow was soon afterwards convinced of the correctness of the new faith and was one of the first ones baptized by Meno Simon, (Brons, p. 109).
1531-Mennonite and Reformed De- bate at Berne.
In April, 1531, there appeared in print the report of a debate between Pfister Myer and several Reformed preachers on the subject of second baptism-oaths-taking part in Gov- ernment and other Mennonite articles. The report was called, "A Christian Discussion Held at Bern, Between Pfister Myer and the Reformed Preachers. The report states that Myer was compelled to disavow some of his doctrine. This was the saine Pfister who was complained against by the Bern authorities as being so strong, (Müller, p. 46).
1531-Bern Orders Zolothurn to Pun- ish the Anabaptists, (Mennonites).
Bern, which is west of Zurich, now began to feel the influence of the Men-
I nonites coming from Zurich and the east where they were driven. Reports came in from the smaller towns, and Bern ordered the authorities of one of them named Zolothurn to pun- ish them, or if they were not able, to allow the Bern authorities to do so. These Mennonites were holding meet- ings. It was feared the new sect would get a stronghold on the coun- try. Zolothurn answered that April 1st, all the Sheriffs were ordered to drive them out everywhere; and be- sides it was forbidden under a penalty of 10 pounds fine, for anyone to give them shelter. Zolothurn reported that if the few leaders can be gotten hold of, the movement will cease. And thus said this town, there is no need that Bern authorities should come and help (Müller, p. 32).
1531-Death of Zwingli.
This year too, at the Battle of Kap- pel in Switzerland, Zwingli, the "Re- formed" leader, who was also chap- lain in the army at Zurich, was acci- dentally killed. He fell a martyr to the dangers of war.
1531-The Name "Taufer" or "Men- nonite" Used Contemptuously.
So odious and yet so strong had grown the Anabaptist or Wiedertau- fer or Mennonite cause at this time in Switzerland, that whenever anyone showed an extraordinary zeal in any view different from the Lutheran doc- trine in Germany, he was called in de- rision a "Taufer" or an Arch-Taufer. Weitzel in a letter dated 1531, tells us this, (Müller, p. 6). About the same time Hans Ballinger of Zurich, a min- ister of the Reformed church, wrote a book against the Mennonites calling it the "Brazen Faced, Shameless, Wick- ed, Erring and False Teachings of the
41
MENNONITE PROGRESS IN BERNE-DECLINE IN ZURICH
Self-Sent Anabaptists." A second edi- northwest of the last named town, to tion was published in 1561, (Müller, p. 3).
1561-Close of the Reformation in Zurich.
The Battle of Kappel, October 11, 1531, closed the Reformation in Zu- rich, but for the next two years there were a great many mandates and or- ders directed against Anabaptists, (Zur., p. 90).
1532-Mennonite Progress About Berne.
The Anabaptists (Mennonites) now continued to grow in the Canton of Bern. August 17, 1532 the Baliiiff of Sumiswald about twenty miles north- east of the city of Bern, reported that these Baptists now continue in their activity without letup and the Coun- cil went on to say they expected good results from the printed reports of the debates, in which they felt the Men- nonites could not and did not success- fully uphold their side. This little book or report the authorities through- out the canton or State of Bern, or- dered to be read before the congrega- tions against the Taufers or Menno- nites. But during all this time the council heard continual reports that these Taufers or Baptists won their case or debate at Sumiswald and the people were beginning in great num- bers to believe in them and this gave Council great uneasiness. In Zofin- gen, about 35 miles northeast of Bern, the Mennonites preached publicly without much fear, since they had most of the people with them, (Mül- ler, p. 69).
The growth about the city of Bern became so great, that orders were in 1532 also sent out to the Sheriff of Aarburg, a town about three miles
check their growth in any way they could. So the officials began to hunt up and arrest them. In Solothurn, a large town about 18 miles almost dir- ectly north of Bern City, the brother- hood was very strong. Haller wrote to Ballinger (an enemy of the Tau- fers) that there these Mennonites had the upper hand and they met openly and freely. Therefore Berne sent or- ders to them to prevent it or allow Berne to do so. Berne complained that Solothurn seems to take no in- terest in trying to stop their growth, (Müller, p. 72).
1532-Spread of Anabaptism in Berne.
Müller tells us (p. 72) that after 1532 the Taufers (or Mennonites) spread into and over the state or Can- ton of Berne very extensively. And in August of that year, orders were sent to the Sheriffs of Aarburg, 30 miles northeast of the city of Berne. of Thun, 12 miles southeast of Berne -of Unterseen, near the same place -of Interlacken about the same place-of Hasti six miles northeast of Berne and to the Sheriffs of the whole Upland-to the Sheriffs of Trachseiwald, 10 miles almost direct- ly east of Berne, of Signau, also close by-and in January, 1533 and in other times during the year, to the Sheriffs of Zolothurn, Summisvil and other places all about Berne, commanding all of them to bring these Anabaptists into subjection, calling attention to the fact that prior orders were not ef- fectively carried out.
1532- Extinction of the Taufers or Anabaptist Mennonites About Zurich.
Dr. Egli in his work says (p. 91) that after the battle of Kappel. Oc- tober 11, 1531, that the reform move- ment in that section closes. although the next two years a good many or-
42 MENNONITES ABOUND IN PALESTINE, SWITZERLAND, AND BALTIC
ders and mandates were issued. But a change had come, and the state did not prosecute those that were left, so hard as before.
He also says that these Taufers were up to this time in three princi- pal centers-the Zurich district-the Groeningen district 15 miles south- east and in the low country 25 miles north of Zurich. And these were large centers. But now they became broken up into many smaller centers, and small Anabaptist meetings were held all around, over the whole country. There were many small bodies of them in the Knonow district, about 20 miles southwest of Zurich, where the movement against them ended in 1533. These Baptists, it seems, in both the parts of this country, got new strength-new adherents sprang up when the war was ended. But the Catholic Church yet was their enemy ; but they did not do much of impor- tance against them, except cause two executions.
1532-Early Baptist Doctrine in Hymns.
In 1532, Otmar Rote or Roth of St. Gallen, composed a fine hymn, which is set forth by Brons, (p. 173). And in this hymn the chief elements of the Taufer or Mennonite belief of that time is expressed. The substance of this as shown in the hymn is, that we must live true and right, that sin brings pain, we must be righteous, clean and humble. It declares that we must not imitate the worldly ones -that we must not talk about evil nor become familiar with it-we must be just-that no sin will be allowed to be unpunished-we must fear God -ask for grace early and late and not repel by force, but submit, as the Savior taught.
1532-Bohemian Anabaptists or Tai- fers Preach from Palestine and Egypt to Switzerland and Westward.
We are told that the Anabaptists of
Bohemia and Moravia rejected infant baptism-did not give their ministers any salary, but furnished them food and provisions-required that they should all follow some trade and make their living in that way so as not to be paid for teaching God's word. These Bohemian Anabaptist or Menno- nite preachers, traveled and preached throughout Asia, in Palsetine and Egypt and other places in Africa. They also came into Switzerland and other places to the West in Europe, about 1532, (Müller, p. 56).
1332-Taufers (Mennonites) Spread to the Baltic.
By this date says Brons (p. 245), quoting Duke Albrecht, very many Anabaptists or Taufers had reached the Baltic region. Their spreading had become a very serious matter. The Duke did not understand their mild nature and he feared the excess- es and boisterous conduct of that branch of adventurers led by Münzer some time before, farther South, who were rebellious and warlike and hurt the cause, would be repeated. Menno Simon in his defense was very care- ful to impress upon the rulers the fact that he never had any sympathy with the Münzerites, though he was accused of it.
Duke Albrecht, therefore, wrote to Luther and asked him what to do with these masses of new religionists who were now rising on the Baltic-these Taufers or Mennonites. He called them a sect of factious and restless spirits or sacramentarians. Luther replied that the Duke need not espec- ially fear them for all adherents of adult baptism are the same. He said he was afraid the Lutheran interests would suffer by too many divisions among the Reform people. They should all try to get together he said,
MENNONITES FIRST DEMAND SEPARATION OF CHURCH AND STATE 43.
as he still has serious war with Cath- olics. So, said Luther, "There will be no end to dispute and discussions and the best thing is not to irritate these people but rather to shun them and not interfere with them."
1532 - Hoffman's Writings Comfort Holland Taufers.
In 1532, Hoffman was again in Strasburg and there he continued to write. His writings reached Holland and were a great comfort to the Tau- fers there in the Netherlands. They took heart and hope again. Many of them now were fugitives in the Neth- erlands and they were encouraged to know Melchoir Hoffman, their leader, was still fighting the cause. Holland was early through with her persecu- tions and cooled off sooner than some other countries. She became an asy- lum for persecuted Mennonites from Germany and Switzerland toward the end of the 16th century and remained so (Brons, p. 396).
1532-Taufer Debate at Soffingen.
Müller tells us (p. 35) that from July 1st to 9th, 1532, there was a big debate at Soffingen, Switzerland on re- ligious matters, and also the same year in St. Gallen Canton, Switzerland another debate. Twenty-three Taufer or Anabaptist debaters met all oppo- nents who desired to come. But when it was found they were getting the best of the arguments, they were kept closed up in a barn.
Froschaur of Zurich had the pro- ceedings printed however, and they are very full of interest. There were many more prominent Anabaptist de- bates too; and some of the principal Mennonite or Taüfer or Anabaptist de- baters named are Martin Weninger, Hans Hock, Simon Lantz, Michael Utt
(the tailor or schneider), Christian Brugger (Bricker).
The prominent debaters against the Taufers were Micahel Haller-Bech- told Haller, Casper Megander, Sebas- tian Hoffmeister, George Stehle, Hein- rich Linkey (Lincki), Sutzer of Basil and Henry Morider. The discussion ended at a session at Aarian, where the minutes were revised to print them.
The opponents told the chief debater for the Taufers, Brugger or Bricker that he shall declare whether he will confess himself convinced they are wrong and secede from them. And he declared neither he nor any other of them would do so. He was told then they must all leave and if they come back they would be "geschwimmt" that is, swimmed or drowned. He did come back and his arrest was ordered, and he was likely drowned.
1582-Taufer or Mennonite Demand for Separation of Church and State.
Ernst Müller, (p. 34) states that in this year at Soffingen (Switzerland) the Taufers or Baptists held and sent forth the demand that the state must not interfere with matters of faith and conscience -- that the state has noth- ing to do with religion. They set forth as the state had been so cruel to them, they never found cause to be enthusiastic about the Government nor show any patriotism. They stat- ed that their ideas of justice were Evangelical and come from the scrip- tures. Their views of justice they said were according to apostolic models rather than those of the stat- utes and those enforced by the police, the inquisition, the dungeon, the gal- leys and the piles of fagots and fire.
44
THE SWENKFELDERS ARISE
1532-Taufers or Mennonites Win the fate. Hoffman was condemned to pri- People.
When the minutes of the debate of 1532 got into circulation, there was trouble. Finally it was arranged that printed reports of it were to be given out to the sheriffs and officers. The rumor became current that the Ana- baptists had gotten the better of the argumens and therefore the govern- ment sent out printed copies of the debate much modified to deny the rumors, that the Taufers had suc- ceeded. (Muller 70).
1532-Casper Swenkfeldt and His Fol- lowers.
Casper Swenkfeldt moved to Stras- burg in Germany in 1532 and labored for religion in that section. He wrote from that place to Leo Judä, the Ana- baptist and to Hoffman that he does not longer patronize them and their doctrine except to that extent which is consistent with the spirit of Christ, according as he interpreted it. He began therefore his new faith and sect, which also have lived down to our day. He seems however to have had intimate spiritual intercourse with Hoffman; and to have had a quieting effect on him. They both asked the established £ (Catholic) church to have a debate with them. Swenkfeldt was accused of being a worse heretic than Hoffman, and thus in his petition for a debate he avers that he is not a heretic and challenges all mankind to prove him one. A dis- cussion was held by Swenkfeldt and Hoffman on June 11, 1533 jointly against the Church of the State, which seems to show that even at that date Swenkfeldt had not split very far off the Mennonite Church and faith.
son for life and died there. Swenk- feldt did not fare so hard. He was orderd out of town. Although he split from Hoffman's faith, he had deep sympathy for him. which he showed in his letter to Leo Judä July 3, 1533. In the same letter he also replied to his critics who accuse him of denying both Christ and God and shows that he is as orthodox as the most fervent can be in that regard (Brons 402).
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