To the year 1524 MÜnster, the capital of Westphalia, had remained faithful to the religion which S. Swibert, coadjutor of S. Willibrord, first Bishop of Utrecht, had brought to it in the 7th century. But then Lutheranism was introduced into it.

Frederick von Wied at that time occupied the Episcopal throne. He was brother to Hermann, Archbishop of Cologne, who was afterwards deprived for his secession to Lutheranism.

The religious revolution in the Westphalian capital at its commencement presents the same symptoms which characterised the beginning of the Reformation elsewhere. The town council were prepared to hail it as a means of overthrowing the Episcopal authority, and establishing the municipal power as supreme in the city.

Already the State of Juliers had embraced the new religion, and faith had been shaken in OsnabrÜck, Minden, and Paderborn, when the first symptoms appeared in MÜnster.

Four priests, the incumbents of the parishes of St. Lambert, St. Ludger, St. Martin, and the Lieb-Frau Church, commonly called Ueberwasser, declared for the Reform. The contemporary historian, Kerssenbroeck, an eye-witness of all he describes, says of them, "They indulged in the most violent abuse of the clergy, they cursed good works, assured their auditors that such works would not receive the smallest recompense, and permitted every one to give way to all the excesses of so-called Evangelical liberty."[47] They stirred up their hearers against the religious orders, and the people clamoured daily at the gates of the monasteries and nunneries, insisting on being given food; and the monks and nuns were too much frightened to refuse those whom impunity rendered daily more exacting.[48] On the night of the 22nd March, 1525, they attacked the rich convent of nuns at Nizink, with intentions of pillaging it. They failed in this attempt, and the ringleaders were seized and led before the magistrates, followed by an excited and tumultuous crowd of men and women, "evangelically disposed," as the chronicler says. Hoping to ally the effervescence, the magistrates asked the cause of complaint against the nuns of Nizink, and then came out the true reason, for which religious prejudice had served as a cloak. They complained that the monks and nuns exercised professions to the prejudice of the artisans; and they demanded of the magistracy that their looms should be broken, the religious forbidden to work at trades, and their superabundant goods to be distributed among the poor. The orators of the band declared in conclusion "that if the magistrates refused to grant these requests, the people would disregard their orders, displace them by force of arms, and put in their stead men trustworthy and loyal, and devoted to the interests of the citizens."[49] Alarmed at these threats, the magistrates yielded, and promised to take every measure satisfactory to the insurgents.[50] On the 25th May, accordingly, the Friars of St. Francis and the nuns of Nizink were ordered to give up their looms and accounts. The friars yielded, but the ladies stoutly refused. The magistrates, however, had all the looms carried away, whilst a mob howled at the gates, and agitators, excited by the four renegade priests, ran about the town stirring up the people against the religious. "All the worst characters," says the old chronicler, "joined the rioters; the curious came to swell the crowd, and people of means shut themselves into their houses."[51] For Johann Groeten, the orator of the band, now proclaimed that having emptied the strong boxes of the monks and nuns, they would despoil all those whose fortunes exceeded two thousand ducats.

The rioters next marched to the town hall, where the senators sat trembling, and they demanded the immediate confirmation of a petition in thirty-four articles that had been drawn up for them by their leaders. At the same time the mob announced that unless their petition was granted they would execute its requirements with their own hands.

It asked that the canons of the cathedral should be required to pay the debts of the bishop deceased; that criminal jurisdiction should be withdrawn from the hands of the clergy; that the monks and nuns should be forbidden to exercise any manufacture, to dry grain, make linen, and rear cattle; that the burden of taxation should be shared by the clergy; that rectors should not be allowed to appoint or dismiss their curates without consent of the parish; that lawsuits should not be allowed to be protracted beyond six weeks; that beer licences should be abolished, and tolls on the bridges done away with; that monks and nuns should be allowed free permission to leave their religious societies and return to the world; that the property of religious houses should be sold and distributed amongst the needy, and that the municipality should allow them enough for their subsistence; that the Carmelites, the Augustinians, and the Dominicans should be suppressed; that pious foundations for masses for the repose of souls should be confiscated; and that people should be allowed to marry in Lent and Advent. The magistrates yielded at once, and promised to endeavour to get the consent of the other estates of the diocese to the legalising of these articles.[52]

On the morrow of the Ascension, 1525, the magistrates closed the gates of the town, and betook themselves to the clergy of the chapter to request them to accept the thirty-four articles. The canons refused at first, but, in fear of the people, they consented, but wrote to the bishop to tell him what had taken place, and to urge him to act with promptitude, and not to forget that the rights and privileges of the Church were in jeopardy.

It was one of the misfortunes in Germany, as it was in France, that the clergy were exempt from taxation. This precipitated the Revolution in France, and aroused the people against the clergy; and in Germany it served as a strong motive for the adoption of the Reformation.

The canons now fled the town, protesting that their signatures had been wrested from them by violence, and that they withdrew their consent to the articles. The inferior clergy remained at their post, and exhibited great energy and decision. They deprived Lubert Causen, minister of St. Martins, one of the most zealous fautors of Lutheranism in MÜnster, and the head of the reforming party. When his parishioners objected, a packet of love-letters he had written to several girls in the town, and amongst others some to a young woman of respectable position whom he had seduced, came to light, and were read in the Senate. The reformer had in his letters used scriptural texts to excuse and justify the most shameless libertinage.[53] Johann Tante, preacher at St. Lambert, and Gottfried Reining, of Ueberwasser, were also deprived. As for the Lutheran preacher at St. Ludger, Johann Fink, "his mouth was stopped by the gift of a fat prebendal stall, and from that moment he entirely lost his zeal for the gospel of Wittenberg, and never uttered another word against the Catholic religion."[54]

By means of the mediation of the Archbishop of Cologne, a reconciliation was effected. The articles were abolished and the signatures annulled, and the members of the chapter returned to MÜnster, which had felt their absence by the decrease in trade, and the inconstant people "showed at least as much joy at their return as they had shown hatred at their departure."[55]

There can be no question but that the Reformation in Germany was provoked to a large extent by abuses and corruptions in the Church. To a much larger extent it was a revolt against the Papacy which had weakened and numbed the powers of the Empire throughout the Middle Ages from the time of the Emperor Henry IV. But chiefly as a social and political movement it was the revolt of municipalities against the authority of collegiate bodies of clergy and the temporal jurisdiction of prince-bishops, or of grand dukes and margraves and electors favouring the change because it allowed them at a sweep to confiscate vast properties and melt down tons of chalices and reliquaries into coin.

In MÜnster lived a draper, Bernhard Knipperdolling by name, who assembled the malcontents in his house, or in a tavern, and poured forth in their ears his sarcasms against the Pope, the bishops, the clergy and the Church. He was well known for his dangerous influence, and the bishop, Frederic von Wied, arrested him as he passed near his residence at Vecht. The people of MÜnster, exasperated at the news of the captivity of their favourite, obliged the magistrates and the chapter to ask the bishop to release him. Frederick von Wied yielded with reluctance, using these prophetic words, "I consent, but I fear that this man will turn everything in MÜnster and the whole diocese upside down." Knipperdolling left prison, after having taken an oath to keep the peace; but on his return to MÜnster he registered a vow that he would terribly revenge his incarceration and would make the diocese pay as many ducats as his captivity had cost him hellers.[56]

There was another man in MÜnster destined to exercise a fatal influence on the unfortunate city. This was a priest named Bernard Rottmann.[57] As a child he had been chorister at St. Maurice's Church at MÜnster, where his exquisite voice had attracted notice. He was educated in the choir school, then went to Mainz, where in 1524 he took his Master's degree, and returning to MÜnster, was ordained priest in 1529. He was then given the lectureship of the church in which, as a boy, he had sung so sweetly. He shortly exhibited a leaning towards Lutheranism, and the canons of St. Maurice, who had placed great hopes on the young preacher, thinking that he acted from inexperience and without bad intent, gave him a paternal reprimand, and provided him with funds to go to the University of Cologne, and study there dogmatic and controversial theology; at the same time undertaking to retain Rottmann in the receipt of his salary as lecturer, and to this they added a handsome pension to assist him in his studies.

The young man received this money, and then, instead of going to Cologne, betook himself to Wittenberg, where he attached himself to Melancthon. On his return to MÜnster, the canons, unaware of the fraud that had been played upon them, reinstated Rottmann in the pulpit. He was too crafty to publish his new tenets in his discourses, and thus to insure the loss of his situation, but he employed his secret influence in society to spread Lutheranism. After a while, when he considered his party strong enough to support him, he threw off the mask, and preached boldly against the priests and the bishops, and certain doctrines of the Catholic Church. The more violent he became in his attacks, the more personal and caustic in his language, the greater grew the throng of people to hear him. Then he preached against Confession, which he called "the disturber of consciences," and contrasted it with Justification by Faith only, which set consciences at ease; he preached against good works, against the obligation to observe the moral law, and assured his hearers that grace was freely imputed to them, live as they liked, and that the Gospel afforded them entire freedom from all restraints. "The shameless dissolution which now began to spread through the town," says Kerssenbroeck, "proved that the mob adopted the belief in the impunity of sin; all those who were ruined in pocket, hoping to get the possessions of others, joined the party of innovators, and Rottmann was extolled by them to the skies."[58]

The Senate forbade the citizens to attend Rottmann's sermons, but their orders were disregarded. The populace declared that Master Bernard was the only preacher of the true Gospel, and they covered with slander and abuse those who strove to oppose his seductive doctrine. "Some of the episcopal councillors, however," says the historian, "favoured the innovator. The private secretary of the bishop, Leonhard Mosz, encouraged him secretly, and promised him his support in the event of danger."[59]

But the faithful clergy informed the bishop of the scandal, and before Mosz and others could interfere, a sentence of deprivation was pronounced against him.

Rottmann, startled by this decisive measure, wrote a series of letters to Frederick von Wied, which have been preserved by Kerssenbroeck, in which he pretended that he had been calumniated before "the best and most just of bishops," and excused himself, instead of boldly and frankly announcing his secession from the Catholic Church. In reply, the bishop ordered him to quit MÜnster, and charged his councillors to announce to him that his case would be submitted to the next synod. Rottmann then wrote to the councillors a letter which exhibits his duplicity in a clearer light. Frederick von Wied, hearing of this letter, ordered the recalcitrant preacher to quit the convent adjoining the church of St. Maurice, and to leave the town. Rottmann thereupon took refuge in the house of Knipperdolling and his companions. Under the protection of these turbulent men, the young preacher assumed a bolder line, and wrote to the bishop demanding a public discussion, and announcing that shortly his doctrine would be published in a pamphlet, and thus be popularised.

On the 23rd of January, 1532, Rottmann's profession of faith appeared, addressed in the form of a letter to the clergy of MÜnster.[60] Like all the professions of faith of the period, it consisted chiefly of a string of negations, with a few positive statements retained from the Catholic creed on God, the Incarnation, &c. He denied the special authority of the priesthood, reduced the Sacraments to signs, going thereby beyond Luther; rejected doctrines of the Eucharistic Sacrifice, Purgatory, the intercession of saints, and the use of images, pilgrimages, vows, benedictions, and the like. It would certainly have been more appropriately designated a Confession of Disbelief. This pamphlet was widely circulated amongst the people, and the party of Lutheran malcontents, headed by Knipperdolling, and Herman Bispink, a coiner and forger of title-deeds, grew in power, in numbers, and in audacity.

On the 23rd of February, 1532, Knipperdolling and his associates assembled the populace early, and carried Rottmann in triumph to the church of St. Lambert. Finding the doors shut, they mounted the preacher on a wooden pulpit before the bone-house. The Reformer then addressed the people on the necessity of proclaiming evangelical liberty and of destroying idolatry; of overthrowing images and the Host preserved in the tabernacles. His doctrine might be summed up in two words: liberty for the Evangelicals to do what they liked, and compulsion for the Catholics. The sermon produced a tremendous effect; before it was concluded the rioters rushed towards the different churches, burst open the doors, tore down the altars, reliquaries, statues; and the Sacrament was taken from the tabernacles and trampled under foot. The cathedral alone, defended by massive gates, escaped their fury.[61]

Proud of this achievement, the insurgents defied all authority, secular and ecclesiastical, and installed Bernhard Rottmann as preacher and pastor of the Evangelical religion in St. Lambert's Church. "Thenceforth," says the MÜnster contemporary historian, "it may well be understood that they did not limit themselves to simple tumults, but that murders, pillage, and the overthrow of all public order followed. The success of this first enterprise had rendered the leaders masters of the city."

Bishop Frederick von Wied felt that his power was at an end. He was a man with no very strong religious zeal or moral courage. He resigned his dignity in the sacristy of the church of Werne, reserving to himself a yearly income of 2,000 florins. Duke Eric of Brunswick, Prince of Grubenhagen, Bishop of Paderborn and OsnabrÜck, was elected in his room. The nomination of Eric irritated the Lutheran party. He was a man zealous for his religion, and with powerful relations. Rottmann at once sent him his twenty-nine articles, and the artisans of MÜnster, who had embraced the cause of Rottmann, handed in a petition to the magistrates (April 16th, 1532) to request that compulsion might be used to force every one to become Lutheran, "because it seems to us," said they, "that this doctrine is in all points and entirely conformable to the Gospel, whilst that which is taught by the rest of the clergy is absurd, and ought to be rejected."[62] The bishop-elect wrote to the magistrates, insisting on the dismissal of Rottmann, but in their answer they not only declined to obey, but offered an apology for his conduct.

The bishop wrote again, but received no answer. Wishing to use every means of conciliation, before adopting forcible measures, he sent a deputation to MÜnster to demand the expulsion of the preacher, but without success.

The people, becoming more insubordinate, determined to take possession of other churches. One of the most important is the church of Unsere Lieb-frau, or Ueberwasser, a church whose beautiful tower and choir attract the admiration of the traveller visiting MÜnster. This church and parish depended on the convent of Ueberwasser; the rector was a man of zeal and power, a Dr. Martin, who was peculiarly obnoxious to the Lutheran party. A deputation was sent to the abbess, Ida von Merfelt, to insist on the dismissal of the rector and the substitution of an Evangelical preacher.[63] The lady was a woman of courage; she recommended the deputation to return to their shops and to attend to their own business, and announced that Dr. Martin should stay at his post; and stay he did, for a time.

The bishop was resolved to try force of arms, when suddenly he died, May 9th, 1532, after having drunk a goblet of wine. Several writers of the period state that it was poisoned. A modern historian says he died of excess of drink—on what authority I do not know.[64] He had brought down upon himself the dislike of the Lutherans for having vigorously suppressed the reforming movement in Paderborn. The history of that movement in this other Westphalian diocese is too suggestive to be passed over. In 1527 the Elector John Frederick of Saxony passed through Paderborn and ordered his Lutheran preachers to address the people in the streets through the windows of the house in which he lodged, as the clergy refused them the use of the churches. Next year the agitation began by a quarrel between some of the young citizens and the servants of the chapter, and ended in the plundering and devastation of the cathedral and the residences of the canons. The leader of the Evangelical party in Paderborn was Johann Molner of Buren, a man who had been expelled from the city in 1531 for murder and adultery; he left, taking with him as his mistress the wife of the man he had murdered, and retired to Soest, "where," says a contemporary writer, Daniel von Soest, "he did not remain satisfied with this woman only." He returned to Paderborn as a burning and shining gospel light, and led the iconoclastic riot. Duke Philip of Grubenhagen supported his brother, and the town was forced to pay 2,000 gulden for the damage done, and to promise to pay damages if any further mischief took place, and this so cooled the zeal of the citizens of Paderborn for the Gospel that it died out.[65]

The chapter retired to Ludwigshausen for the purpose of electing the successor to Bishop Eric, who had only occupied the see three months; their choice fell on Francis von Waldeck, Bishop of Minden, and then of OsnabrÜck. The choice was not fortunate; it was dictated by the exigencies of the times, which required a man of rank and power to occupy the vacant throne, so as to reduce the disorder by force of arms. Francis of Waldeck was all this, but the canons were not at that time aware that he had himself strong leanings towards Lutheranism; and after he became Bishop of MÜnster he would have readily changed the religion of the place, had it not been that such a proceeding would, under the circumstances, have involved the loss of his income as prince-bishop. Later, when the disturbances were at an end, he proposed to the Estates the establishment of Lutheranism and the suppression of Catholicism, as we shall see in the sequel. He even joined the Smalkald union of the Protestant princes against the Catholics in 1544.

With sentiments so favourable to the Reform, the new bishop would have yielded everything to the agitators, had they not assumed a threatening attitude, and menaced his temporal position and revenue, which were the only things connected with the office for which he cared.

The inferior clergy of MÜnster wrote energetically to him on his appointment, complaining of the innovations which succeeded each other with rapidity in the town. "The Lutheran party," said they in this letter, "are growing daily more invasive and insolent," and they implored the bishop to protect their rights and liberty of conscience against the tyranny of the new party, who, not content with worshipping God in their own way, refused toleration to others, outraged their feelings by violating all they held most sacred, and disturbed their services by unseemly interruptions.

Francis of Waldeck renewed the orders of his predecessor. The senate acknowledged the receipt of his letter, and promised to answer it on a future occasion.

However, the warmest partisans of Rottmann were resolved to carry matters to a climax, and at once to overthrow both the episcopal and the civil authority. Knipperdolling persuaded the butcher Modersohn and the skinner Redekker that, as provosts of their guilds, they were entitled to convene the members of their trades without the intervention of the magistrates. These two men accordingly convoked the people for the 1st July.[66] The assembly was numerously attended, and opened tumultuously. When silence was obtained, a certain Johann Windemuller rose and proclaimed the purpose of the convention. "The affair is one of importance," said he; "we have to maintain the glory of God, our eternal welfare, the happiness of all our fellow-citizens, and the development of our franchises; all these things depend on the sacred ecclesiastical liberty announced to us by the worthy Rottmann. We must conclude an alliance against the oppressors of the Gospel, that the doctrine of Rottmann, which is incontestably the true one, may be protected." These words produced such enthusiasm, that the audience shouted with one voice that "they would defend Rottmann and his doctrine to their last farthing, and the last drop of their blood." Some of those present, by their silence, expressed their displeasure, but a draper named Johann Mennemann had the courage to raise his voice against the proposal. A furious band at once attacked him with their fists, crying out that the enemies of the pure Gospel must be destroyed; "already the bold draper was menaced with their daggers, when one of his friends succeeded in effecting his escape from the popular rage." However, he was obliged to appear before the heads of the guilds and answer for his opposition. Mennemann replied, that in weighty matters concerning the welfare of the commonwealth, tumultuous proceedings were not likely to produce good resolutions, and that he advised the separation of the corporations, that the questions might be maturely considered and properly weighed.[67]

The corporations of trades now appointed twenty-six individuals, in addition to the provosts, to decide on measures adapted to carry out the resolution. This committee decided "that one religion alone should be taught in the town for the future and for ever after;" and that "if any opposition was offered by the magistrates, the whole body of the citizens should be appealed to."[68]

These decisions were presented to the senate on the 11th July, which replied that they were willing not to separate themselves from evangelical truth, but that they were not yet satisfied on which side it was to be found, and that they would ask the bishop to send them learned theologians who should investigate the matter.

This reply irritated Rottmann, Knipperdolling, and their followers. On the 12th July fresh messengers were sent to the Rath (senate) to know whether it might be reckoned upon. The answer was equivocal. A third deputation insisted on an answer of "Yes" or "No," and threatened a general rising of the people unless their demands were acceded to.[69] The magistrates, in alarm, promised their adhesion to the wishes of the insurgents, who demanded at once that "sincere preachers of the pure Gospel" should be installed in every church of MÜnster. The councillors accordingly issued orders to all the clergy of the city to adopt the articles of Bernard Rottmann, or to refute them by scriptural arguments, or they must expect the Council to proceed against them with the extremest rigour of the law.

Then, to place the seal on their cowardly conduct, they wrote to the prince-bishop on the 25th, to excuse themselves of complicity in the institution of Rottmann, but at the same time they undertook the defence of the Reformer, and assured the bishop that his doctrine was sound and irrefutable. At the same time they opened a communication with the Landgrave Philip of Hesse, asking that bulwark of the Reformation to protect them. Philip wrote back, promising his intervention, but warning them not to make the Gospel an excuse for revolt and disorder, and not to imagine that Christian liberty allowed them to seize on all the property of the Church. At the same time he wrote to the prince-bishop to urge upon him not to deprive the good and simple people of MÜnster of their evangelical preachers.[70]

In the meantime the seditious members of the town guilds grew impatient; and on the 6th August they sent a deputation to the town council reminding it of its promise, and insisting on the immediate deprivation of all the Catholic clergy. The magistrates sought to gain time, but the deputation threatened them with the people taking the law into their own hands, rejecting the authority of the council, and electing another set of magistrates.

"The Rath, on hearing this," says Kerssenbroeck, "were filled with alarm, and they considered it expedient to yield, in part at least, to the populace, and to deprive the clergy of their rights, rather than to expose themselves rashly to the greatest dangers."[71]

They resolved therefore to forbid the Catholic clergy the use of the pulpits of the churches, and to address the people in any form. This was done at once, and all ceremonies "contrary to the pure word of God" were abolished, and the faithful in the different parishes were required to receive and maintain the new pastors commissioned by the burgomaster and corporation to minister to them in things divine.

On the 10th August, a crowd, headed by Rottmann, the preacher Brixius, and Knipperdolling, fell upon the churches and completed the work of devastation which had been begun in February. The Cathedral and the Church of Ueberwasser alone escaped their Vandalism, because the fanatics were afraid of arousing too strong an opposition. The same day the celebration of mass and communion in one kind were forbidden under the severest penalties; the priests were driven out of their churches, and Rottmann, Brixius, Glandorp, Rolle, Wertheim, and Gottfried Ninnhoven, Lutheran preachers, were intruded in their room.[72]

The peace among these new apostles of the true Gospel was, however, subject to danger. Pastor Brixius had fallen in love with the sister of Pastor Rottmann, and the appearance of the girl proved to every one that the lovers had not waited for the ceremony of marriage. Rottmann insisted on this brother pastor marrying the young woman to repair the scandal. But no sooner was the bride introduced into the parsonage of St. Martin, of which Brixius was in possession, than the first wife of the evangelical minister arrived in MÜnster with her two children. Brixius was obliged to send away the new wife, but a coldness ensued between him and Rottmann; "however, fearing to cause dissension amongst their adherents by an open quarrel, they came to some arrangement, and Brixius retained his situation."[73]

These acts of violence and scandals had inspired many of the citizens with alarm. Those who were able sent their goods out of the town; the nuns of Ueberwasser despatched their title-deeds and sacred vessels to a place of safety. Several of the wealthy citizens and senators, who would not give up their religion, deserted MÜnster, and settled elsewhere. The two burgomasters, Ebroin Drost and Willebrand Plonies, resigned their offices and left the city never to return.[74] The provosts of the guilds next insisted on the severe repression of all Catholic usages and the performance of sacraments by the priests; they went further, and insisted on belief in the sacrifice of the altar and adoration of the Host being made penal. The clergy wrote to the bishop imploring his aid, and assuring him that their position was daily becoming more intolerable; but Francis of Waldeck recommended patience, and promised his aid when it lay in his power to assist them.

On the 17th September, 1532, he convoked the nobles of the principality at Wollbeck, gave them an account of the condition of MÜnster, and conjured them to assist him in suppressing the rebellion.[75] The nobles replied, that before adopting violent measures, it would be advisable to attempt a reconciliation. Eight commissioners were chosen from amongst the barons, who wrote to the magistrates, and requested them to send their deputies to Wollbeck on Monday, September 23rd, "so as to come to some decision on what is necessary for the welfare of the republic." The envoys of the city appeared, and after the opening of the assembly, the grand marshal of the diocese described the condition of the city, and declared that if it pursued its course of disobedience, the nobility were prepared to assist their prince in re-establishing order. The delegates were given eight days to frame an answer. The agitation in MÜnster during these days was great. The evangelical preachers lost no time in exciting the people. The deputies returned to the conference with a vague answer that the best way to settle the differences would be to submit them to competent and enlightened judges; and so the matter dropped.

The bishop's officers now captured a herd of fat cattle belonging to some citizens of MÜnster, which were on their way to Cologne, and refused to surrender them till the preachers of disaffection were sent away.[76]

The party of Rottmann and Knipperdolling now required the town council to raise 500 soldiers for the defence of the town, should it be attacked by the prince-bishop—to strike 2000 ducats in copper for the payment of the mercenaries, such money to circulate in MÜnster alone—to order the sentinels to forbid egress to the Catholic clergy, should they attempt to fly—and to impose on the Catholic clergy a tax of 4000 florins a month for the support of the troops. As the clergy had been deprived of their benefices, forbidden to preach and minister the sacraments, this additional act of persecution was intolerable in its injustice. The senate accepted these requisitions with some abatement—the number of soldiers was reduced to 300.[77]

The bishop, finding that the confiscation of the oxen had not produced the required results, adopted another expedient which proved equally ineffectual. He closed all the roads by his cavalry, declared the city in a state of blockade, and forbade the peasantry taking provisions into MÜnster. The artizans then marched out and took the necessary food; they paid for it, but threatened the peasants with spoliation without repayment, unless they frequented the market with their goods as usual. This menace produced its effect; MÜnster continued to be provisioned as before.[78]

Proud of their success, the innovators attacked Ueberwasser Church, and ordered the abbess to dismiss the Catholic clergy who ministered there, and to replace them by Gospel preachers. She declined peremptorily, and the mob then drove the priests out of the church and presbytery, and instituted Lutherans in their place.[79]

Notwithstanding the decrees of the senate, the priests continued their exhortations and their ministrations in such churches as the Evangelicals were unable to supply with pastors, of whom there was a lack. Brixius, the bigamist minister of St. Martin's, having found in one of them a monk preaching to a crowd of women, rushed up into the pulpit, crying out that the man was telling them lies; "but," says Kerssenbroeck, "the devotees surrounded the unfortunate orator, beat him with their fists, slippers, wooden shoes and staves, so that he fled the church, his face and body black and blue." Probably these women bore him a grudge also for his treatment of Rottmann's sister, which was no secret. "Furious at this, he went next day to exhibit the traces of the combat to the senate, entreating them to revenge the outrage he had received—he a minister of the Holy Gospel; but, for the first time, the magistrates showed some sense, and declared that they would not meddle in the matter, because the guilty persons were too numerous, and that some indulgence ought to be shown to the fair sex."[80]

The town council now sent deputies to the Protestant princes, Dukes Ernest and Francis of LÜneburg, the Landgrave Philip of Hesse, and Count Philip of Waldeck, brother of the prince-bishop, to promise the adhesion of the city to the Smalkald union, and to request their assistance against their bishop. The situation was singular. The city sought assistance of the Protestant union against their prince, desiring to overthrow his power, under the plea that he was a Catholic bishop. And the bishop, at heart a Lutheran, and utterly indifferent to his religious position and responsibilities, was determined to coerce his subjects into obedience, that he might retain his rank and revenue as prince, intending, when the city returned to its obedience, to shake off his episcopal office, to Lutheranize his subjects, and remain their sovereign prince, and possibly transform the ecclesiastical into a hereditary principality, the appanage of a family of which he would be the founder. He had already provided himself with a concubine, Anna PÖlmann, by whom he had children.

Whilst the senate was engaged in treating with the Protestant princes, negotiations continued with the bishop, at the diets convoked successively at Dulmen and Wollbeck, but they were as fruitless as before. The deputies separated on the 9th December, agreeing to meet again on the 21st of the same month.

At this time there arrived in MÜnster a formal refutation of the theses of Rottmann, by John of Deventer, provincial of the Franciscans at Cologne.[81] The magistrates had repeatedly complained that "the refusal of the Catholics to reply to Bernard Rottmann was the sole cause of all the evil." At the same time they had forbidden the Catholic clergy to preach or to make use of the press in MÜnster. This answer came like a surprise upon them. It was carried by the foes of the clergy to the magistrates. The news of the appearance of this counterblast created the wildest excitement. "The citizens, assembled in great crowds, ran about the streets to hear what was being said. Some announced that the victory would remain with Rottmann, others declared that he would never recover the blow."

The provosts of the guilds hastily drew up a petition to the senate to expel the clergy from the town, and to confiscate their goods; but the magistrates refused to comply with this requisition, which would have at once stirred up civil war.[82]

Rottmann mounted the pulpit on St. Andrew's day, and declared that on the following Sunday he would refute the arguments of John of Deventer. Accordingly, on the day appointed, he preached to an immense crowd, taking for his text the words of St. Paul (Rom. xiii. 12), "The night is far spent, the day is at hand." The sermon was not an answer to the arguments of John of Deventer, but a furious attack upon the Pope and Catholicism. Knipperdolling also informed the people that he would rather have his children killed and cooked and served up for dinner than surrender his evangelical principles and return to the errors of the past.[83]

On the 21st December, 1532, Francis of Waldeck assembled the diet of the principality, and asked its advice as to the advisability of proclaiming war against MÜnster, should the city persist in its obstinacy.[84] The clergy and nobles replied that, according to immemorial custom, the prince must engage in war at his own cost, and that they were too heavily burdened with taxes for the Turkish war to enable them to undertake fresh charges. Francis of Waldeck reminded them that he was obliged to pay a pension of 2000 florins to his predecessor, Frederick von Wied, and he affirmed that he also was not in a condition to have recourse to arms.

Whilst the prince, his barons and canons were deliberating, Rottmann had assumed the ecclesiastical dictatorship in the cathedral city, and had ordered, on his sole authority, the suppression of the observance of fast-days.

The spirit of opposition and protestation that had been evoked already manifested itself in strange excesses. "Some of the Evangelicals refused to have the bread put into their mouths at Communion," says Kerssenbroeck, "but insisted on helping themselves from the table, or they stained themselves in taking long draughts at the large chalices. It is even said that some placed the bread in large soup tureens, and poured the wine upon it, and took it out with spoons and forks, so that they might communicate in both kinds at one and the same moment."[85]

The Reformer of MÜnster began to entertain and to express doubts as to the validity of the baptism of infants, which he considered had not the warrant of Holy Scripture. Melancthon wrote urgently to him, imploring him not to create dissensions in the Evangelical Church by disturbing the arrangement many wise men had agreed upon. "We have enemies enough," added Melancthon; "they will be rejoiced to see us tearing each other and destroying one another.... I speak with good intention, and I take the liberty of giving my advice, because I am devoted to you and to the Church."[86]

Luther wrote as well, not to Rottmann, but to the magistrates of MÜnster, praising their love of the Gospel, and urging them to beware of being drawn away by the damnable errors of the Sacramentarians, Zwinglians, aliorumque schwermerorum.[87] The senators received this apostolic epistle with the utmost respect and reverence imaginable; they communicated it to Rottmann and his colleagues, and ordered them to obey it. But the senate had long lost its authority; and this injunction was disregarded.[88] "Disorder and infidelity made progress; the idle, rogues, spendthrifts, thieves, and ruined persons swelled the crowd of Evangelists."[89]

However, it was not enough to have introduced the new religion, to satisfy the Evangelicals the Catholics must be completely deprived of the exercise of their religion. In spite of every hindrance, mass had been celebrated every Sunday in the cathedral. All the parish churches had been deprived of their priests, but the minster remained in the hands of the Catholics. As Christmas approached, many men and women prepared by fasting, alms, and confession, to make their communion at the cathedral on the festival of the Nativity.

The magistrates, hearing of their design, forbade them communicating, offering, as an excuse, that it would cause scandal to the partisans of the Reform. They also published a decree forbidding baptisms to be performed elsewhere than in the parish churches; so as to force the faithful to bring their children to the ministrations of men whom they regarded with aversion as heretics and apostates.[90]

No envoys from the capital attended the reunion of the chambers at Wollbeck on the 20th December. But MÜnster sent a letter expressing a hope that the difference between the city and the prince might be terminated by mediation.

This letter gave the diet a chance of escaping from its very difficult position of enforcing the rule of the prince without money to pay the soldiers. The diet undertook to lay the suggestion before the prince-bishop, and to transmit his reply to the envoys of MÜnster.

Francis of Waldeck then quitted his diocese of Minden, and betook himself to Telgte,[91] a little town about four miles from MÜnster, where he was to receive the oath of allegiance and homage of his subjects in the principality. The estates assembled at Wollbeck, and all the leading nobles and clergy of the diocese hastened to Telgte and assembled around their sovereign on the same day. A letter was at once addressed to the senate of MÜnster by the assembled estates, urging it to send deputies to Telgte, the following morning, at eight o'clock, to labour together with them at the re-establishment of peace.

The deputies did not appear; the senate addressed to the diet, instead, a letter of excuses. The estates at once replied that in the interest of peace, they regretted the obstinacy with which the senate had refused to send deputies to Telgte; but that this had not prevented them from supplicating the bishop to yield to their wishes; and that they were glad to announce that he was ready to submit the mutual differences to the arbitration of two princes of the Empire, one to be named by himself, the other by the city of MÜnster. And until the arbitration took place, the prince-bishop would provisionally suspend all measures of severity, on condition that the ancient usages should be restored in the churches, the preachers should cease to innovate, and that the imprisoned vassals of the bishop should be released.

This missive was sent into the town on the 25th; the magistrates represented to the bearer "that it would be scandalous to occupy themselves with temporal affairs on Christmas-day," and on this pretext they persuaded him to remain till the morrow in MÜnster. Then orders were given for the gates of the town to be closed, and egress to be forbidden to every one.

Having taken these precautions, the magistrates assembled the provosts of the guilds, and held with them a conference, which terminated shortly before nine o'clock the same evening; after which the subaltern officers of the senate were sent round to rap at every door, and order the citizens to assemble at midnight, before the town-hall. A nocturnal expedition had been resolved upon; but the movement in the town had excited the alarm of the Catholics, who, thinking that a general massacre of those who adhered to the old religion was in contemplation, hid themselves in drains and cellars and chimneys.

Arms were brought out of the arsenal, cannons were mounted, waggons were laden with powder, shot, beams, planks and ladders. At the appointed hour, the crowd, armed in various fashions, assembled before the Rath-haus.[92] The magistrates and provosts then selected six hundred trusty Evangelicals, and united them to a band of three hundred mercenaries and a small troop of horse. The rest were dispersed upon the ramparts and were recommended to keep watch; then it was announced to the party in marching order that they were to hasten stealthily to Telgte and capture the prince-bishop, his councillors, the barons, and all the members of the estates then assembled in that little town.

However, the diet, surprised at not seeing their messenger return, conceived a slight suspicion. Whether he feared that his person was in danger so near MÜnster is not known, but fortunately for himself, the prince, that same evening, left Telgte for his castle of Iburg. The members of the diet, after long waiting, sent some men along the road to the capital to ascertain whether their messenger was within sight. These men returned, saying that the gates of MÜnster were closed and that no one was to be seen stirring.

The fact was singular, not to say suspicious, and a troop of horse was ordered to make a reconnaissance in the direction of MÜnster. It was already late at night, so, having given the order, the members of the diet retired to their beds. The horse soldiers beat the country, found all quiet, withdrew some planks from a bridge over the Werse, between Telgte and MÜnster, to intercept the passage, and then returned to their quarters, for the night was bitterly cold. On surmounting a hill, crowned by a gibbet, they, however, turned once more and looked over the plain towards the city. A profound silence reigned; but a number of what they believed to be will-o'-the-wisps flitted here and there over the dark ground. As, according to popular superstition in Westphalia, these little lights are to be seen in great abundance at Yuletide, the horsemen paid no attention to them, but continued their return. These lights, mistaken for marsh fires, were in fact the burning matches of the arquebuses carried by those engaged in the sortie. On their return to Telgte, the horse soldiers retired to their quarters, and in half-an-hour all the inhabitants of the town were fast asleep.

Meanwhile, the men of MÜnster advanced, replaced the bridge over the Werse, traversed the plain, and reached Telgte at two o'clock in the morning. They at once occupied all the streets, according to a plan concerted beforehand, then invaded the houses, and captured the members of the diet, clergy, nobles and commons. Three only of the cathedral chapter escaped in their night shirts with bare feet across the frozen river Ems. The MÜnsterians, having laid their hands on all the money, jewels, seals, and gold chains they could find, retreated as rapidly as they had advanced, carrying off with them their captives and the booty, but disappointed in not having secured the person of the prince. They entered the cathedral city in triumph on the morning of the 26th December, highly elated at their success, and nothing doubting that with such hostages in their hands, they would be able to dictate their own terms to the sovereign.

But the expedition of Telgte had made a great sensation in the empire. Francis of Waldeck addressed himself to all the members of the Germanic body, and appealed especially to his metropolitan, the Elector of Cologne, for assistance, and also to the Dukes of Cleves and Gueldres. The elector wrote at once to MÜnster in terms the most pressing, because some of his own councillors were among the prisoners. He received an evasive answer. The Protestant princes of the Smalkald league even addressed letters to the senate, blaming energetically their high-handed proceeding. Philip Melancthon also wrote a letter of mingled remonstrance and entreaty.[93] The only result of their appeals was the restoration to the prisoners of their money and the jewels taken from them.

John von Wyck, syndic of Bremen, was despatched by the senate of MÜnster to the Landgrave Philip of Hesse, to ask him to undertake the office of mediator between them and their prince. The Landgrave readily accepted the invitation, and Francis of Waldeck was equally ready to admit his mediation, as he was himself, as has been already stated, a Lutheran at heart. The people of MÜnster, finding that the bishop was eager for a pacific settlement, insisted on the payment of the value of the oxen he had confiscated, as a preliminary, before the subject of differences was entered upon. The prince-bishop consented, paid 450 florins, and allowed the Landgrave of Hesse to draw up sixteen articles of treaty, which met with the approval of both the senate and himself.

The terms of the agreement were as follows:[94]—

I. The prince-bishop was to offer no violence to the inhabitants of MÜnster in anything touching religion. "The people of MÜnster shall keep the pure Word of God," said the article; "it shall be preached to them, without any human additions by their preachers, in the six parish churches. These same preachers shall minister the sacraments and order their services and ceremonies as they please. The citizens shall submit in religious matters to the judgment of the magistrates alone, till the questions at issue are decided by a General Council."

II. The Catholics were to exercise their religion freely in the cathedral and in the capitular churches not included in the preceding article, until Divine Providence should order otherwise. The Lutheran ministers were forbidden to attack the Catholics, their dogmas and rights, unless the Word of God imperiously required it;—a clause opening a door to any amount of abuse. As the speciality of Protestantism of every sort consists in negation, it would be impossible for an Evangelical pastor to hold his position without denouncing what he disbelieved.

Article III. interdicted mutual recriminations. Article IV., in strange contradiction with Article I., declared that the town of MÜnster should obey the prince-bishop as legitimate sovereign in matters spiritual and temporal. The bishop in the Vth Article promised to respect the privileges of the subject.

The VIth Article forbade any one making an arbitrary use of the Word of God to justify refusal of obedience to the magistrates. Article VII. reserved to the clergy their revenues, with the exception of the six parish churches, of which the revenues were to be employed for the maintenance of the Evangelical pastors. By the VIIIth Article the senate promised not to interfere with the collation to benefices not in their hands by right. The IXth Article allowed the citizens to deprive their pastors in the Lutheran churches, without the intervention of the bishop. The rest of the Articles secured a general amnesty, permission to the refugees to return, and to the imprisoned members of the diet to obtain their freedom.

This treaty was fair enough in its general provisions. If, as was the case, a large number of the citizens were disposed to adopt Lutheranism, no power on earth had any right to constrain them, and they might justly claim the free exercise of their religion. But there were suspicious clauses inserted in the 1st and 2nd Articles which pointed to the renewal of animosity and the re-opening of the whole question.

This treaty was signed on the 14th February, 1533, by Philip of Hesse, as mediator, Francis, Count of Waldeck, Prince and Bishop of MÜnster, the members of chapter, the representatives of the nobles of the principality, and the burgomasters and senators of MÜnster, together with those of the towns of Coesfeld and Warendorf, in their own name and in behalf of the other towns of the diocese. The captive estates were liberated on the 18th February. How the magistrates and town kept the other requirements of the treaty we shall soon see.

The senate having been constituted supreme authority in spiritual things by the Lutheran party, now undertook the organisation of the Evangelical Church in the city; and a few days after the treaty had been signed, it published an "Evangelical Constitution," consisting of ten articles, for the government of the new Church.[95]

The 8th article had a threatening aspect. "The ministers of the Divine Word shall use their utmost endeavours to gain souls to the true faith, and to direct them in the ways of perfection. As for those who shall refuse to accept the pure doctrine, and those who shall blaspheme and be guilty of public crimes, the senate will employ against them all the rigour of the laws, and the sword of justice."

Rottmann was appointed by the magistrates Superintendent of the Lutheran Church in MÜnster, a function bearing a certain resemblance to that of a bishop.[96] Then, thinking that a bishop should be the husband of one wife at least, Rottmann married the widow of Johann Vigers, late syndic of MÜnster. "She was a person of bad character," says Kerssenbroeck, "whom Rottmann had inspired during her husband's life with Evangelical principles and an adulterous love."[97] It is asserted, with what truth it is impossible at this distance of time to decide, that Vigers was drowned in his bath at Ems, in a fit, and that his wife allowed him to perish without attempting to save him. Anyhow, no sooner was he dead, than she returned full speed to MÜnster and married her lover.[98]

The reformer and his adherents had been given their own way, and the senate hoped they would rest satisfied, and that tranquillity would be re-established in the city. But their hopes were doomed to disappointment. Certain people, if given an inch, insist on taking an ell; of these people Rottmann was one. Excited by him, the Evangelicals of the town complained that the magistrates had treated the Papists with too great leniency, that the clergy had not been expelled and their goods confiscated according to the original programme. It was decided tumultuously that the elections must be anticipated; and on the 3rd March, the people deposed the magistrates and elected in their room the leaders of the extreme reforming party.[99] Knipperdolling was of their number; only four of the former magistrates were allowed to retain office, and these were men whom they could trust. Hermann Tilbeck and Kaspar Judenfeld were named burgomasters; Heinrich Modersohn and Heinrich Redekker were chosen provosts or tribunes of the people.[100]

Next to the senate came the turn of the parishes. On the 17th March, under the direction of Rottmann, the people proceeded to appoint the ministers to the churches in the town. Their choice was not happy; it fell on those most unqualified to exercise a salutary influence, and restrain the excitement of a mob already become nearly ungovernable.[101]

The new senate endeavoured to strengthen the Evangelical cause by uniting the other towns of the diocese in a common bond of resistance. They invited these towns to send their deputies to meet those of the capital at a little inn between MÜnster and Coesfeld, on the 20th March. The assembly took place; but so far from the other cities agreeing to support MÜnster, their deputies read those of the capital a severe lecture, and refused to throw off their old religion and their allegiance to the bishop.[102]

On the 24th March, 1533, the burgomaster Tilbeck, accompanied by the citizen Kerbink, went to Ueberwasser, summoned the abbess before him, and ordered her to maintain at the expense of the abbey the preachers lately appointed to the church in connection with the convent. She was forced to submit.[103]

On the 27th of the same month one of the preachers invaded the church of St. Ledger, still in the hands of the Catholics, at the head of his congregation, broke open the tabernacle, drew out the Host, broke it, and blowing the fragments into the air, screamed to the assembled multitude, "Look at your good God flying away."

The same day the treaty was violated towards the Franciscans. Some of the senators ordered them to quit their convent, their habit, and their order, unless they desired still more rigorous treatment, "because the magistrates were resolved to make the Church flourish again in her ancient purity, and because they wanted to convert the convent into a school."[104]

The superior replied that he and his brethren followed strictly the rule of their founder, and that this house belonged to them by right of succession, and that they were no charge to the town. He said that if a building was needed for an Evangelical school, he was ready to surrender to the magistrates a portion of the convent buildings; all he asked in return was that he and his brethren should be allowed to live in tranquillity. This proposal saved the Franciscans for a time. The Evangelical school was established in their convent, "but at the end of a month it had fallen into complete disorder, whereas the old Papist school had not lost one of its pupils, and was as flourishing as ever."[105]

Whilst the senators menaced the monasteries, Knipperdolling and his friend Gerhardt Kibbenbroeck pillaged the church of S. Lambert. Scarcely a day now passed without some fresh act of violence done to the Catholics, or Vandalism perpetrated on the churches.

On the 5th April the prior and monks of Bispinkhoff were forbidden by the magistrates to hear confessions in their own church. The same day the Lutherans broke the altar and images in the church of Ueberwasser, and scraped the paintings off the walls.

On Palm Sunday, April 6th,[106] at Ueberwasser, some of the nuns, urged by the preachers in their church, cast off their vows, and joining the people, chanted the 7th verse of the 124th Psalm according to Luther's translation—

"The snare is broken, and we are delivered;" and then they received Communion with the pastors.

On the 7th the mob pillaged the church of the Servites, and defaced it. Next day the Franciscans, who had made the wafers for the Holy Sacrament for the churches in the diocese, were forbidden to make them any more. On the 9th Knipperdolling, heading a party of the reformed, broke into the cathedral during the celebration of the Holy Eucharist, rushed up to the altar, and drove away the priest, exclaiming, "Greedy fop, haven't you eaten enough good Gods yet?" Two days later the magistrates ordered the chapter to surrender into their hands their title deeds and sacred vessels. On the 14th, Belkot, head of the city tribunal of MÜnster, entered the church of S. Ledger, and carried off all its chalices, patens, and ciboriums, whilst others who accompanied him destroyed the altars, paintings, and statuary, and profaned the church in the most disgusting manner. The unhappy Catholics, unable to resist, uttered loud lamentations, and did not refrain from calling the perpetrators of the outrage "robbers and sacrilegious," for which they were summoned before the magistrates, and threatened with imprisonment unless they apologised.[107]

As the news of the conversion of the city of MÜnster to the Gospel spread, strangers came to it from all parts, to hear and to learn, as they gave out, pure Evangelical truth.

Amongst these adventurers was a man destined to play a terribly prominent part in the great drama that was about to be enacted at MÜnster. This was John Bockelson, a tailor, a native of Leyden, in Holland. He had quitted his country and his wife secretly to hear Rottmann. He entered MÜnster on the 25th July, and lodged with a citizen named Hermann Ramers. Having been instructed in the Gospel according to Luther, he went to preach in OsnabrÜck, but from thence he was driven. He then returned to his own home. There he became an Anabaptist, under the instruction of John Matthisson, who sent him with Gerrit Buchbinder as apostles of the sect to Westphalia in the month of November, 1533.

The time had now arrived when the Lutheran party, which had so tyrannically treated the Catholics in the city of MÜnster, was itself to be despotically put down and trampled upon by a sect which sprang from its own womb.

Rottmann had for some while been wavering in his adhesion to Lutheranism.[108] He doubted first, and then disbelieved in the Real Presence, which Luther insisted upon. He thought that the reformation of the Wittenberg doctor was not sufficiently thoroughgoing in the matter of ceremonial; then he doubted the scriptural authority for the baptism of infants. Two preachers, Heinrich Rott and Herman Strapedius, fell in with his views. The former had been a monk at Haarlem, but had become a Lutheran preacher. He regarded the baptism of infants as one of those things which are indifferent to salvation. Strapedius was more decided; he preached against infant baptism as an abomination in the sight of God. He was named by the people preacher at S. Lambert's, the head church of the city, in spite of the opposition of the authorities.[109]

The Lutheran senate of MÜnster, which a few months previously had been elected enthusiastically by the people, now felt that before these fiery preachers, drifting into Anabaptism, their power was in as precarious a position as was that of those whom they had supplanted. Alarmed at the rapid extension of the new forms of disbelief, they twice forbade Rottmann to preach against the baptism of infants and the Real Presence, and ordered him to conform in his teaching to authorised Lutheran doctrine. He treated their orders with contempt. Then they summoned him before them: he appeared, but on leaving the Rath-haus, preached in the square to the people with redoubled violence.

The senate, at their wits' end, ordered a public discussion between Rottmann and the orthodox Lutherans, represented by Hermann Busch. The discussion took place before the city Rath, and the senate decided that Busch had gained the day, and they therefore forbade all innovation in the administration of baptism and the Lord's Supper.

Rottmann and his colleague disregarded the monition, and continued their sermons against the rags of Popery which still disfigured the Lutheran Church. Several of the ministers in the town, whether from conviction or from interest, finding that their congregations drained away to the churches where the stronger-spiced doctrine was preached, joined the movement. It was simply a carrying of negation beyond the pillars of Hercules planted by Luther. Luther had denied of the sum total of Catholic dogmas, say ten, and had retained ten. The Anabaptist denied two more, and retained only eight. On the 10th August a tumultuous scene took place in the church of S. Giles.[110] A Dutch preacher began declaiming against baptism of children. Johann Windemoller, ex-senator, a vehement opponent of Anabaptist disintegration of Lutheran doctrine, who was in the congregation, rushed up the pulpit stairs, and pulled the preacher down, exclaiming, "Scoundrel! how dare you take upon you the office of preacher—you who, a few years ago, were thrust into the iron-collar, and branded on the cheek for your crimes? Do you think I do not know your antecedents? You talk of virtue, you gibbet-bird? You who are guilty of so many crimes and impieties? Go along with you, take your doctrine and your brand elsewhere."

Windemoller was about to turn the pastor out of the church, when a number of women, who had joined the Anabaptist party, fell, howling, upon Windemoller, crying that he wanted to deprive them of the saving Gospel and Word of Truth, and they would have strangled him had he not beat a precipitate retreat. The same afternoon, some citizens who brought their children to this church to be baptized were driven from the doors with shouts of derision.

The magistrates played a trump card, and ordered Rottmann to leave the town, together with the ministers who followed his teaching.[111] Bernard Rottmann replied much in the same strain as he had answered the bishop, stating that his doctrine was strictly conformable to the pure word of God, and that he demanded a public discussion, in which his doctrines might be tested by Scripture alone, without human additions. Finally he protested that he would not abstain from preaching, nor desert his flock, whether the senate persisted in its sentence or not. Five ministers signed this defiant letter—Rottmann, Johann Clopris, Heinrich Roll, Gottfried Strahl, and Denis Vinnius. These men at once hastened to collect the heads of the corporations and provosts together, and urge them to take their part against the Rath. They were quite prepared to do so, and the magistrates yielded on condition that Bernard and his following of preachers should abstain from speaking on the disputed questions of infant baptism and the Eucharist. Rottmann consented, in his own name and in that of his friends, in a paper dated October 3rd, 1533.[112] The senate was, however, well aware that its power was tottering to its fall, and that the preachers had not the remotest intention of fulfilling their engagement. They saw that these men were gradually absorbing into themselves the supreme authority in the city, and that a magistracy which opposed them could at any moment be by them dismissed their office. In alarm they wrote to the prince-bishop, and sent him messengers to lay before him the precarious condition of the affairs in the capital, imploring him to consider the imminence of the peril, and to send them learned theologians who could combat the spread of erroneous doctrine, and introduce those conformable to the pure word of God.[113]

It was a singular state of affairs indeed. The magistrates had appealed to the pure word of God, as understood by Luther, against Catholicism, and now the Anabaptists appealed to the same oracle, with equal confidence against Lutheranism; the two parties leaned on the same support—who was to decide which party Scripture upheld?

The answer of Francis of Waldeck was such as might have been expected from a man endowed with some common sense. He reminded the magistrates that it was their own fault if things had come to such a pass; he feared that now the evil had gained the upper hand, and that gentleness was out of place; a decided face could alone secure to the magistrates moral authority. He was ready to support them if they would maintain their allegiance for the future. He would send them a learned theologian, Dr. Heinrich Mumpert, prior of the Franciscans of Bispinkhoff, to preach against error in the cathedral.

The senate was in a dilemma. They had no wish to return to Catholicism, and they dreaded the progress of schism. They stood on an inclined plane. Above was the rock of an infallible authority; below, faith shelved into an abyss of negation they shrank from fathoming. If they looked back, they saw Catholicism; if they looked forward, they beheld the dissolution of all positive belief. Like all timorous men they shrank from either alternative, and attempted for a little longer to maintain their slippery position. They declined the offer of the Catholic doctor, and turned to the Landgrave Philip of Hesse for assistance. The Landgrave at once acceded to the request of the magistrates, and sent them Theodore Fabricius and Johann Melsinger, guaranteeing to their senate their orthodoxy.[114]

While these preachers were on their way, disorder increased in MÜnster. The faction of Rottmann grew apace, and spread into the Convent of Ueberwasser, where the nuns were daily compelled to hear the harangues of two zealous Evangelical pastors, who exerted themselves strenuously to demolish the faith of the sisters down to the point fixed as the limit of negation by Luther. But these pastors having become infected with Rottmann's views, continued the work of destruction, and lowered the temple of faith two additional stages.

The result of these sermons on the excitable nuns was that the majority broke out into revolt, and refused to observe abstinence and practise self-mortification; and proclaimed their intention of returning to the world and marrying. The bishop wrote to them, imploring them to consider that they were all of them members of noble families, and that they must be careful in no way to dishonour their families by scandalous behaviour. The mutineers seemed disposed to yield, but we shall presently see that their submission was only temporary.[115]

On the 15th October, the senate wrote to the bishop, and informed him that they would not permit the prior Mumpert to preach in the cathedral.[116] They acknowledged that according to the treaty of Telgte, the city had consented to allow the Catholics the use of the cathedral, "until such time as the Lord shall dispose otherwise," but, they said, at the time of the conclusion of the treaty, there was no preacher at the minster; which was true, for the Catholic clergy had been forbidden the use of the pulpit; and they declared that "in all good conscience, they could not permit the institution of one whose doctrine and manner of life were not conformable to the gospel."

Francis of Waldeck, without paying attention to this refusal, ordered Mumpert to preach and celebrate the Eucharist in the cathedral church, on Sunday, 26th October, 1533. The prior obeyed. The fury of the Evangelicals was without limits; and in a second letter, more insolent than the first, the magistrates told the bishop that "they would not suffer a fanatical friar to come and teach error to the people." The bishop's sole reply was a command to the prior to continue his course.

At this moment the learned divines sent by Philip of Hesse arrived in the city, and hearing of the sermons in the minster, to which the people flocked, and which were likely to produce a counter current in a Catholic direction, they insisted, as a preliminary to their mission, that the mouth of the Catholic preacher should be stopped. "We pray you," said they to the magistrates, "to forbid this man permission to reside in the town, lest our pure doctrine be choked by his abominable sermons. An authority claiming to be Christian should not tolerate such a scandal."

The senate hastened to satisfy the Hessian theologians, by not merely ordering the Catholic preacher to leave the city, but by outlawing him, so that he was obliged in haste to fly a place where his life might be taken by any unscrupulous persons with impunity.[117]

Francis of Waldeck, justly irritated, wrote to Philip of Hesse, remonstrating at the interference of his commissioners in the affairs of another man's principality.[118] The Landgrave replied that, so far from deserving reproach, he merited thanks for having sent to MÜnster two divines of the first class, who would preach there the pure Word of God, and would strangle the monster of Anabaptism. With the outlawry of the Catholic preacher, the struggle between Catholicism and Lutheranism closed; the struggle for the future was to be between Lutheranism and Anabaptism; a struggle desperate on the part of the Lutherans, for what basis had they for operation? The Catholics had an intrenched position in the authority of a Church, which they claimed to be invested with divine inerrancy, by commission from Christ; but the Lutheran and Anabaptist fought over the pages of the Bible, each claiming Scripture as on his side. It was a war within a camp, to decide which should pitch the other outside the rampart of the letter.

Fabricius and Melsinger fought for Infant Baptism and the Real Presence, Rottmann and Strapedius against both. "Do you call this the body and blood of Christ?" exclaimed Master Bernard one day, whilst he was distributing the Sacrament; and flinging it on the ground, he continued, "Were it so, it would get up from the ground and mount the altar of itself without my help. Know by this that neither the body nor blood of Christ are here."[119]

Peter Wyrthemius, a Lutheran preacher, was interrupted, when he attempted to preach, by the shouts and jeers of the Anabaptists, and was at last driven from his pulpit.

Rottmann kept his promise not to preach Anabaptist doctrine in the pulpit, but he printed and circulated a number of tracts and pamphlets, and held meetings in private houses for the purpose of disseminating his views.[120] His reputation increased rapidly, and extended afar. Disciples came from Holland, Brabant, and Friesland, to place themselves under his direction; women even confided to him the custody of their children.

The most lively anxiety inspired the senate to make another attempt to regain their supremacy in the direction of affairs.

On the 3rd or 4th November, the heads of the guilds and the provosts and patricians of the city were assembled to deliberate, and it was resolved that Rottmann and his colleagues should be expelled the town and the diocese; and to remove from them the excuse that they feared arrest when they quitted the walls of MÜnster, the magistrates obtained for them a safe-conduct, signed by the bishop and the upper chapter.[121]

Next day, the magistrates and chief citizens reassembled in the market square, and voted that "not only should the Anabaptist preachers be exiled, but also those of the magistrates who had supported them; and that this sentence should receive immediate execution."[122]

This was too sweeping a measure to pass without provoking resistance. The burgomaster, Tilbeck, who felt that the blow was aimed at himself, exclaimed, angrily: "Is this the reward I receive for having prudently governed the republic? But we will not suffer the innocent to be oppressed, and we shall treat you in such a manner as will calm your insolence."

These words gave the signal for an open rupture.

Knipperdolling and Hermann Krampe, both members of the senate, drew their swords and ranged themselves beside the burgomaster, calling the people to arms. The mob at once rushed upon the senators. The servants of the chapter and the clergy in the cathedral close, hastened carrying arms to the assistance of the magistrates. Both parties sought a place of defence, each anticipating an attack. The Lutherans occupied the Rath-haus and barricaded the doors. The Anabaptists retired behind the strong walls of the cemetery of St. Lambert. The night was spent by both parties under arms, and a fight appeared imminent on the morrow. Then the syndic Johann von Wyck persuaded the frightened senate to moderate their sentence, and hurrying to the Anabaptists, he urged them to be reconciled to the magistrates. An agreement was finally concluded, whereby Rottmann was forbidden for the future to preach, and every one was to be allowed to believe what he liked, and to disbelieve what he chose.

Master Bernard, however, evaded his obligation by holding meetings in private houses at night, to which his followers were summoned by the discharge of a gun.[123] Considering that it was now necessary that his adherents should have their articles of belief, or rather of disbelief, as a bond of union and of distinction between themselves and the Lutherans, he drew up a profession of faith in nineteen articles. That which he had published nine months before was antiquated, and represented the creed of the Lutheran faction, against which he was now at variance.

This second creed contained the following propositions:—

The baptism of children is abominable before God.

The habitual ceremonies used at baptism are the work of the devil and of the Pope, who is Antichrist.

The consecrated Host is the great Baal.

A Christian (that is, a member of Rottmann's sect) does not set foot in the religious assemblies of the impious (i.e., of the Catholics and Lutherans).

He holds no communication and has no relations with them; he is not bound to obey their authorities; he has nothing in common with their tribunals; nor does he unite with them in marriage.

The Sabbath was instituted by the Lord God, and there is no scriptural warrant for transferring the obligation to the Sunday.

Papists and Lutherans are to be regarded as equally infamous, and those who give faith to the inventions of priests are veritable pagans.

During fourteen centuries there have been no true Christians. Christ was the last priest; the apostles did not enjoy the priestly office.

Jesus Christ did not derive His human nature from Mary.[124]

Every marriage concluded before re-baptism is invalid.

Faith in Christ must precede baptism.

Wives shall call their husbands lords.

Usury is forbidden.

The faithful shall possess all things in common.

The publication of this formulary of faith, if such it may be called, which is a string of negative propositions, increased the alarm of the more sober citizens, who, feeling the insecurity of property and life under a powerless magistracy, prepared to leave the town. Many fled and left their Lutheranism behind them. Lening, one of the preachers sent by the Landgrave of Hesse, ran away.

Fabricius had more courage. He preached energetically against Rottmann, assisted by Dr. Johann Westermann, a Lutheran theologian of Lippe.[125]

According to Kerssenbroeck, however, half the town followed by the Anabaptist leader, and brought their goods and money to lay them at his feet. Those who had nothing of their own, in a body joined the society which proclaimed community of goods.

The bishop again wrote to the magistrates, urging them to permit the Catholic preacher, Mumpert, the use of the cathedral pulpit, but the senate refused, and continued their vain efforts to build their theological system on a slide. At their request, Fabricius and Westermann drew up (November 28, 1533) a symbol of belief in opposition to that formulated by Rottmann, and it was read and adopted by the Lutherans in the Church of St. Lambert. A large number of the people gave in their adhesion to this last and newest creed, and the magistrates, emboldened thereby, made a descent upon the house of the ex-superintendent, and confiscated his private press, with which he had printed his tracts.[126]

It was then that the two apostles, Buchbinder and Bockelson, sent by Matthisson into Westphalia, appeared in the city. They remained there only four days, during which they re-baptised the preachers and several of their adepts, and then retired prophesying their speedy return and the advent of the reign of grace.

Rottmann, highly exasperated against Fabricius for having drawn up his counter-creed, went on the 30th November to the churchyard of St. Lambert, and standing in an elevated situation, preached to the people on his own new creed, whilst Fabricius was discoursing within to his congregation on his own profession of faith.

When service was over Fabricius came out, and was immediately attacked by Rottmann with injurious expressions, which, however, so exasperated the congregation of the Lutheran, that they fell upon the late superintendent of the Evangelical Church, and threatened him with their sticks and fists.

On the 1st December, Fabricius complained in the pulpit of the insult he had received, and appealed to the people to judge between his doctrine and that of Master Bernard by the difference there was between their respective behaviour.[127]

A new Anabaptist orator now appeared on the stage; he was a blacksmith's apprentice, named Johann Schroeder. On the 8th December he occupied the position in the cemetery of St. Lambert from which Rottmann had been forced to fly, and defied the Lutherans to oppose him with the pure Word of God. He denounced them as still in darkness, as wrapped in the trappings of Popery, and as enemies to the Gospel of Christ and Evangelical liberty. Then he dared Fabricius to meet him in a public discussion, and prove his doctrine by the text of Scripture.[128]

The magistrates resolved on one more attempt to arrest the disorder. On the 11th November they informed Rottmann that, unless he immediately left the city, they would decree his outlawry. Rottmann sent a message to them in reply, "That he would not go; that he was not afraid; and that exile was to him an empty word, for, wherever he was, the heavenly Father would cover him with His wings." He took no further notice of the order, except only that he instituted a bodyguard of armed citizens to accompany him wherever he went. On the Sunday following, December 14th, he betook himself, surrounded by his guard, to the church of the Servites, where he intended to preach. But finding the doors locked, he placed himself under a lime-tree near the building and pronounced his discourse, without any one venturing to lay a hand upon him.[129]

The magistrates were equally unsuccessful in silencing the blacksmith Schroeder. This man, having preached again on the 15th December, was taken by the police and thrown into prison. Next day the members of the Blacksmiths' Guild marched to the Rath-haus, armed with their hammers and with bars of iron, to demand the release of their comrade. A violent dispute arose between the senators and the exasperated artisans. The former declared that Schroeder, whose trade was to shoe horses and not to preach, had deserved death for having incited to sedition. The reply of the blacksmiths was very similar to that made by the senate to the bishop when he ordered the expulsion of Rottmann. "Schroeder," said they, "has been urged on by love of truth, and he has preached with so much zeal that he has made himself hoarse. He has been guilty neither of murder nor of any crime worthy of death. How dare you maltreat this one who has given edifying instruction to his fellow citizens? Must nothing be done without your authorisation?" Upon the heels of the arguments came menaces. The senate yielded again, and promised to release Schroeder on the morrow.

"Not to-morrow," shouted the blacksmiths; "restore our comrade to us immediately, or we will burst open the prison doors."

The magistrates bowed to the storm, taking, however, the worse than useless precaution of making Schroeder swear, before they knocked off his chains, that he would not attempt to revenge on them his captivity.[130]

On the 21st December, Rottmann resumed the use of his pulpit in the church of the Servites, treating the orders of the senate with supreme contempt. Westermann, tired of a struggle with the swelling tide, deserted MÜnster, leaving Fabricius alone to fight against the growing power of the Anabaptists.

The year 1534 opened under gloomy auspices at MÜnster. In the first few days of January, the new sect dealt the Lutherans the same measure these latter had dealt the Catholics a twelvemonth before. They invaded their churches and disturbed divine worship.

Fabricius attacked Rottmann violently in a sermon preached on the 4th January, and offered to have a public discussion with him on the moot points of doctrine. The senate accepted the proposition with transport, but Rottmann refused. "Not," said he, "that I am afraid of entering the lists against this Lutheran, but that men are so corrupt that they would certainly condemn that side which had for its support right and the word of Scripture."[131]

On the same day that Rottmann sent in his refusal, a band of women tumultuously entered the town-hall and demanded that "the miserable foreign vagabond Fabricius, who could not even speak the dialect of the country, and who, inspired by an evil spirit, preaches all kinds of absurdities in a tongue scarcely intelligible, should be driven out of the city. Set in his place the worthy Rottmann," said the women; "he is prudent, eloquent, instructed in every kind of knowledge, and he can speak our language. Grant us this favour, Herrn Burgmeistern, and we will pray God for you." The burgomasters requested the ladies not to meddle with matters that concerned them not, but to return to their families and kitchens. This invitation drove them into a paroxysm of rage, and they shouted at the top of their shrill voices: "Here are fine burgomasters! They are neglecting the interests of the town! Here are tender fathers of their country who attend to nothing! You are worse than murderers, for they kill the body, but you assassinate souls by depriving them of the Evangelical Word which is their nourishment." The women then retired, but returned next day reinforced by others, and among them were six nuns who had deserted the convent of Ueberwasser and exhibited greater violence than the rest.

The women entered the hall where the senators were sitting and demanded peremptorily that Rottmann should be instituted to the church of St. Lambert. They were turned out of the hall without much ceremony, but they waited the exit of the magistrates when their session was at an end; then they bespattered them with cow and horse dung, and cursed them as Papists. "At first you favoured our holy enterprise, but you have returned to Popery like dogs to their vomit. Since you have devoured the good Hessian God which Fabricius offers you in communion, you oppress the pure Word of God. To the gallows, to the gallows with you all!" The senators fled to their houses, pursued by the women, covered with filth, and deafened by their yells.[132]

Rottmann and his colleagues exercised an extraordinary influence over the people; they persuaded the rich ladies and citizens' wives of substance to sell their goods, give up their jewels, and cast everything they had into a common fund. The prompt submission of so many proves that the number of fanatics who were sincere in their convictions was considerable. These proceedings led to estrangement in families. Kerssenbroeck relates that the wife of one of the senators, named Wardemann, having been rebaptised by Rottmann, "was so vigorously confirmed in her faith by her husband, who had been informed by a servant maid of the circumstance, that she could not walk for several weeks." Other women, who had given up their jewels and money to Rottmann, were also severely chastised by their husbands.[133]

The magistrates, afraid to touch Rottmann's person, hoped to weaken him by dismissing his assistants. They therefore, on the 15th January, 1534, ordered their officers to take the Anabaptist preachers, Clopris, Roll, and Strahl, and to turn them out of the town, with orders never to re-enter it. The mandate was executed; but the ministers returned by another gate, and were conducted in triumph to their parsonages by the whole body of the Anabaptists.[134]

The fugitive nuns of Ueberwasser, to the number of eight, were re-baptised by Rottmann on the 11th January, and became some of his most devoted adherents. Their conduct in the sequel was characterised by the most shameless lubricity.

The prince-bishop at this time published a decree against the Anabaptists, outlawed Rottmann and five other preachers of that sect in MÜnster, and ordered his officers to check the spread of the schism through the other towns of his principality.

On the 23rd January, Rottmann having noticed some Catholics and Lutherans amongst his audience in the church of the Servites, abruptly stopped his sermon, saying that it was not meet to cast the pearls of the new revelation before swine.[135] Then he descended from the pulpit, and refused to remount it again. But probably the real cause of this sudden cessation was, that the views of the leader were undergoing a third change, and he was unwilling to announce his new doctrine to an audience of which all were not prepared to receive it. He continued to assemble the faithful in private houses, and to hold daily assemblies, in which they were initiated into the further mysteries of his revelation. In every parish a house was provided for the purpose, and none were admitted without a pass-word. In these gatherings the mystic was able to give full development to his views without the restraint of an only partially sympathising audience.

On the evening of the 28th January, at seven o'clock, the Anabaptists stretched chains across the streets, assembled in armed bands, closed the city gates, and placed sentinels in all directions. A terrible anxiety reigned in the city. The Lutherans remained up and awake all night, a prey to fear, with their doors and windows barricaded, waiting to see what these preparations signified. The night passed, broken only by the tramp of the sectarian fanatics, and lighted by the glare of their torches.

Dawn broke and nothing further had taken place, when suddenly two men, dressed like prophets, with long ragged beards, ample garments, and flowing mantles, staff in hand paced through the town solemnly, up one street and down another, raising their eyes to heaven, sighing, and then looking down with an expression of compassion on the multitude, which bowed before them and saluted them as Enoch and Elias. After having traversed the greater part of the town, the two men entered the door of Knipperdolling's house.[136]

The names of these prophets were John Matthisson and John Bockelson. The first was the chief of the Anabaptist sect in Holland. The part which the second was destined to play in MÜnster demands that his antecedents should be more fully given. Bockelson was the bastard son of Bockel, bailiff of the Hague, and a certain Adelhaid, daughter of a serf of the Lord of Zoelcken, in the diocese of MÜnster. This Adelhaid purchased her liberty afterwards and married her seducer. John was brought up at Leyden, where he was apprenticed to a tailor. He visited England, Portugal, and Lubeck, and returned to Leyden in his twenty-first year. He then married the widow of a boatman, who presented him with two sons. John Bockelson was endowed by nature with a ready wit and with a retentive memory. He amused himself by learning nearly the whole of the Bible by heart, and by composing obscene verses and plays. In addition to his business of tailoring, he opened a public-house under the sign of "The Three Herrings," which became a haunt of women of bad repute. The passion for change came over Bockelson after leading this sort of life for a while, and he visited MÜnster in 1533, as we have already seen, and thence passed to OsnabrÜck, from which place he was expelled. After wandering about Westphalia for a while he returned to Leyden. Next year, in company with Matthisson, the head of the Anabaptists, he visited MÜnster, which the latter declared prophetically was destined to be the new Jerusalem, the capital of a regenerate world, where the millennial kingdom was to be set up.[137]

The two adventurers reached their destination on the 13th January, and Knipperdolling received them into his house. Some of the preachers were informed of their arrival, but were required to keep the matter secret till the time ordained of God should come for their revealing themselves to the world.

A council was being held in the house of Knipperdolling, when the prophets entered it after having finished their peregrination of the town. Rottmann, Roll, Clopris, Strapedius, Vinnius, and Strahl were engaged in a warm discussion. Some of the party were of opinion that the moment had arrived, now that all the Anabaptists were under arms, for a general purification of the city by the massacre or expulsion of Catholics and Lutherans; the others thought that the hour of vengeance had not yet struck, and that the day of the Lord must not be antedated. The quarrel was appeased by the appearance of the two prophets, who were hailed as messengers sent from heaven to announce the will of God. Then Matthisson and his companion knelt down and wept, and having meditated some moments, they uttered their decision in voices broken by sobs. "The time for cleansing the threshing-floor of the Lord is not yet come. The slaughter of the ungodly must be delayed, that souls may be gathered in, and that souls may be formed and educated in houses set apart, and not in churches which were lately filled with idols. But," said they in conclusion, "the day of the Lord is at hand."

These words reconciled the council. On the evening of the 29th, the Anabaptists laid aside their arms and returned to their homes.[138] The events of the night had utterly dispelled the last traces of courage in the magistrates; they did not venture to notice the threatening aspect of the armed fanatics, or to remonstrate with them for barricading the streets. To avert all possible danger from themselves was their only object; and to effect this they published an act of toleration, permitting every man to worship God and perform his public and private devotions as he thought proper.

The power of Rottmann had become so great, through the events just recorded, that a false prophecy did not serve to upset his authority. On the 6th February, at the head of a troop of his admirers, he invaded the Church of Ueberwasser, "to prevent the Evangelical flame kindled in the hearts of the nuns from dying out."[139] Having summoned all the sisters into the church, he mounted the pulpit and preached to them a sermon on matrimony, in which he denounced convents and monasteries, in which the most imperious laws of nature were left unfulfilled, and "he urged the nuns to labour heartily for the propagation of the human race;" and then he completely turned the heads of the young women, by announcing to them with an inspired air, that their convent would fall at midnight, and would bury beneath its ruins every one who was found within its walls. "This salutary announcement has been made to me," said he, "by one of the prophets now present in this town, and the Heavenly Father has also favoured me with a direct and special revelation to the same effect."[140]

This was enough to complete the conversion of the nuns, already shaken in their faith by the sermons they had been compelled to listen to for some time past. In vain did the Abbess Ida and two other sisters implore them to remain and despise the prophecy. The infatuated women, in paroxysms of fear and excitement, fled the convent and took refuge in the house of Rottmann, where they changed their clothes, and then ran about the town uttering cries of joy.

The prophecy of Rottmann had been repeated by one to another throughout MÜnster. No one slept that night. Crowds poured down the streets in the direction of Ueberwasser, and the square in front of the convent was densely packed with breathless spectators, awaiting the ruin of the house.

Midnight tolled from the cathedral tower. The crowd waited another hour. It struck one, and the convent had not fallen. Master Bernard was not the man to be disconcerted by so small a matter. "Prophecies," cried he, "are always conditional. Jonah foretold that Nineveh should be destroyed in forty days, but since the inhabitants repented, it remained standing. The same has taken place here. Nearly all the nuns have repented, have quitted their cloister and their habit, have renounced their vows—thus the anger of the Heavenly Father has been allayed."[141]

The preacher Roll was next seized with prophetic inspiration. He ran through the town, foaming at the mouth, his eyes rolling, his hair and garments in disorder, his face haggard, uttering at one moment inarticulate howls, and at another, exhortations to the impenitent to turn and be saved, for that the day of the Lord was at hand.[142]

A young girl of eighteen, the daughter of a tailor named Gregory Zumberge, was next seized. "On the 8th February she was possessed with a sort of oratorical fury, and she preached with fire and extraordinary volubility before an astonished crowd."

The same day the spirit fell on Knipperdolling and Bockelson; they ran about the streets with bare heads and uplifted eyes, repeating incessantly in shrill tones, "Repent, repent, repent, ye sinners; woe, woe!" Having reached the market-place, they fell into one another's arms before a crowd of citizens and artizans who ran up from all directions. At the same moment, the tailor, Gregory Zumberge, father of the preaching damsel, arrived with his hair flying, his arms extended, his face contorted, and a wild light playing in his eyes, and cried, "Lift up your heads, O men, O dear brothers! I see the majesty of God in the clouds, and Jesus waving the standard of victory. Woe to ye impious ones who have resisted the truth! Repent, repent! I see the Heavenly Father surrounded by thousands of angels menacing you with destruction! Be converted! the great and terrible day of the Lord is come.... God will truly purge His floor, and burn the chaff with unquenchable fire.... Renounce your evil ways and adopt the sign of the New Convenant, if you wish to escape the wrath of the Lord."

"It is impossible," says the oft-quoted writer, who was eye-witness in the town of all he describes, "impossible to imagine the gestures and antics which accompanied this discourse. Now the tailor leaped about on the stones and seemed as though about to fly; then he turned his head with extraordinary rapidity, beating his hands together, and looking up to heaven and then down to earth. Then, all at once, an expression of despair came over his face, and he fell on the pavement in the form of a cross, and rolled in the mud. A good number of us young fellows were there," continues Kerssenbroeck, "much astonished at their howling, and looking attentively at the sky to see if there really was anything extraordinary to be seen there; but not distinguishing anything we began to make fun of the illuminati, and this decided them to retire to the house of Knipperdolling."[143]

There a new scene commenced. The ecstatics left doors and windows wide open, that all that passed within might be seen and heard by the dense crowd which packed the street without. Those in the street saw Knipperdolling place himself in a corner, his face to the wall, and carry on in broken accents a familiar conversation with God the Father. At one moment he was seen to be listening, then to be replying, making the strangest gestures. This went on for some time, till another actor appeared. This was a blind Scottish beggar, very tall and gaunt—a zealous Anabaptist. He was fantastically dressed in rags, and wore high-heeled boots to add to his stature. Although blind, he ran about exclaiming that he saw strange visions in the sky. This was enough to attract a crowd, which followed him to the corner of the KÖnig's Strasse, when, just as he was exclaiming, "Alas, alas! Heaven is going this instant to fall!" he tumbled over a dung-heap which was in his way. This accident woke him from his ecstasy, and he picked himself up in great confusion, and never prophesied again.[144]

But his place was speedily supplied by another man named Jodocus Culenburg, who, in order to convey himself with greater rapidity whither the Spirit called him, rode about the town on a horse, announcing in every street that he heard the peal of the Last Trumpet. Several women also were taken with the prophetic spirit, and one, named Timmermann, declared that "the King of Heaven was about to appear like a lightning-flash, and would re-establish Jerusalem." Another woman, whose cries and calls to repentance had caused her to lose her voice, ran about with a bell attached to her girdle, urging the bystanders with expressive gestures to join the number of the elect and be saved.[145]

These fantastic scenes had made a profound impression on many of the citizens of MÜnster. A nervous affection accompanying mystic excitement is always infectious. The agitation of minds and consciences became general; men and women had trances, prayed in public, screamed, had visions, and fell into cataleptic fits. In those days people knew nothing of physical and psychological causes; the general excitement was attributed by them to supernatural agency. It was simply a question whether these signs were produced by the devil or by the Spirit of God. The Catholics attributed the signs to the agency of Satan; the Lutherans were in nervous uncertainty. Were they resisting God or the devil? Fear lest they should be found in the ranks of those fighting against the Holy Spirit drew off numbers of the timorous and most conscientious to swell the ranks of the mystical sect. MÜnster was exhibiting on a large scale what is reproduced in our own land in many a Wesleyan and Ranter revival meeting.

The time had now come, thought Rottmann, for the destruction of the enemies of God. Secret notice was sent to the different Anabaptist congregations to be prepared to strike the blow on the 9th of February. Accordingly, early in the morning, 500 fanatics seized on the gates of the city, the Rath-haus, and the arms it contained; cannons were planted in the chapel of St. Michael, the tower of St. Lambert's church, and in the market place; barricades of stones, barrels, and benches from the church were thrown up. The common danger united Catholics and Lutherans; they saw clearly that the intention of their adversaries was either to massacre them, or to drive them out of the town. They retreated in haste to the Ueberwasser quarter, and took up their position in the cemetery, planted cannons, placed bodies of armed men in the tower of the cathedral, and retook two of the city gates. They also arrested several of the senators who had joined the Anabaptist sect, but they had not the courage to lay their hands on the burgomaster, Tilbeck, who was also of that party. Two of the preachers, Strahl and Vinnius, were caught, and were lodged in the tower of Ueberwasser church.[146]

Messages were sent to the villages and towns around announcing the state of affairs, and imploring assistance. The magistrates even wrote in the stress of their terror to the prince-bishop, asking him to come speedily to their rescue from a position of imminent peril. Francis of Waldeck at once replied by letter, promising to march with the utmost rapidity to MÜnster, and demanding that one of the gates might be opened to admit him. This letter was taken to Hermann Tilbeck; but the burgomaster, intent on securing the triumph of the fanatics, with whom he was in league, suppressed the letter, and did not mention either its arrival or its contents to the senate. He, however, informed the Anabaptists of their danger, and urged them to come to terms with the Lutherans as speedily as possible.

At the same time the pastor, Fabricius, unable to restrain his religious prejudices, even in the face of danger, sped among the Lutheran ranks, inciting his followers against the Catholics, and urging them to make terms with the fanatics rather than submit to the bishop. "Beware," said he, "lest, in the event of your gaining a victory, the Papists should recover their power, for it is they who are the real cause of all these evils and disorders."[147]

Whilst the preacher was sowing discord in the ranks of the party of order, Rottmann and the two prophets, Matthisson and Bockelson, roused the enthusiasm of their disciples to the highest pitch, by announcing to them a glorious victory, and that the Father would render His elect invulnerable before the weapons of their adversaries.

The Anabaptist women ran about the streets making the most extraordinary contortions and prodigious leaps, crying out that they saw the Lord surrounded by a host of angels coming to exterminate the worshippers of Baal.

Thus passed the night. At daybreak Knipperdolling recommenced his course through the streets, uttering his doleful wail of "Repent, repent! woe, woe!" Approaching too near the churchyard wall of Ueberwasser, he was taken and thrown into the tower with Strahl and Vinnius.

At eight o'clock the drossar of Wollbeck arrived at the head of a troop of armed peasants to reinforce the party of order, and several ecclesiastics entered the town to inform the magistrates that the prince-bishop was approaching at the head of his cavalry.

Before the lapse of many hours the city might have been pacified and order re-established, had it not been for the efforts of Tilbeck the burgomaster, and Fabricius the divine. Mistrust of their allies had now fully gained possession of the Lutherans, and the burgomaster took advantage of the hesitation to dismiss the drossar of Wollbeck and his armed band, and to send to the prince, declining his aid. By his advice, also, the Anabaptists agreed to lay down their arms and make a covenant with the senate for the establishment of harmony. Hostages were given on either side and the prisoners were liberated. Peace was finally concluded on these conditions: 1st. That faith should be absolutely free. 2nd. That each party should support the other. 3rd. That all should obey the magistrates.

The treaty having been signed, the two armed bodies separated, the cannons were fired into the air, the drossar of Wollbeck and the ecclesiastics withdrew, with grief at their hearts, predicting the approaching ruin of MÜnster. The prince-bishop was near the town with his troops when the fatal news was brought him. He shed tears of mortification, turned his horse and departed.[148]

Peace was secured for the moment by this treaty, but order was not re-established. No sooner had the armed Anabaptists quitted the market-place than it swarmed with women who had received from Rottmann the sign of the New Covenant. "The madness of the pagan bacchantes," says the eye-witness of these scenes, Kerssenbroeck,[149] "cannot have surpassed that of these women. It is impossible to imagine a more terrible, crazy, indecent, and ridiculous exhibition than they made. Their conduct was so frenzied that one might have supposed them to be the furies of the poets. Some had their hair disordered, others ran about almost naked, without the least sense of shame; others again made prodigious gambles, others flung themselves on the ground with arms extended in the shape of a cross; then rose, clapped their hands, knelt down, and cried with all their might, invoking the Father, rolling their eyes, grinding their teeth, foaming at the mouth, beating their breasts, weeping, laughing, howling, and uttering the most strange inarticulate sounds.... Their words were stranger than their gestures. Some implored grace and light for us, others besought that we might be struck with blindness and damnation. All pretended that they saw in heaven some strange sights; they saw the Father descending to judge their holy cause, myriads of angels, clouds of blood, black and blue fires falling upon the city, and above the clouds a rider mounted on a white horse, brandishing his sword against the impenitent who refused to turn from their evil ways.... But the scene was constantly varying. Kneeling on the ground, and turning their eyes in one direction, they all at once exclaimed together, with joined hands, 'O Father! Father! O most excellent King of Zion, spare the people!' Then they repeated these words for some while, raising the pitch of their voices, till they attained to such a shriek that a host of pigs could not have produced a louder noise when assembled on market-day.

"There was on the gable of one of the houses in the market-place a weathercock of a peculiar form, lately gilt, which just then caught the sun's rays and blazed with light. This weathercock caused the error of the women. They mistook it for the most excellent King of Zion. One of the citizens discovering the cause, climbed the roof of the house and removed this new sort of majesty. A calm at once succeeded to the uproar; ashamed and full of confusion, the visionaries dispersed and returned to their homes. Unfortunately the lesson did not restore them to their senses."

Shortly after the treaty was signed, the burgomaster, Tilbeck, openly joined the Anabaptists, and was rebaptised with all his family by Rottmann.[150]

The more sensible and prudent citizens, including nearly all the Catholics and a good number of Lutherans, being well aware that the treaty was, in fact, a surrender of all authority into the hands of the fanatics, deserted the town in great numbers, carrying with them all their valuables. The emigration began on 12th February. The Anabaptists ordered that neither weapons nor victuals should be carried out of the gates, and appointed a guard to examine the effects of all those who left the city. The emigration was so extensive, that in a few days several quarters of the town were entirely depopulated.[151]

Then Rottmann addressed a circular letter to the Anabaptists of all the neighbouring towns to come and fill the deserted mansions from which the apostates had fallen. "The Father has sent me several prophets," said he, "full of His Spirit and endowed with exalted sanctity; they teach the pure word of God, without human additions, and with sublime eloquence. Come then, with your wives and children, if you hope for eternal salvation; come to the holy Jerusalem, to Zion, and to the new temple of Solomon. Come and assist us to re-establish the true worship of God, and to banish idolatry. Leave your worldly goods behind, you will find here a sufficiency, and in heaven a treasure."[152]

In response to this appeal, the Anabaptists streamed into the city from all quarters, from Holland, Friesland, Brabant, Hesse, OsnabrÜck, and from the neighbouring towns, where the magistrates exerted themselves to suppress a sect which they saw imperilled the safety of the commonwealth.

In a short while the deserted houses were peopled by these fanatics. Bernhard Krechting, pastor of Gildehaus, arrived at the head of a large portion of his parishioners. Hermann Regewart, the ex-Lutheran preacher of Warendorf, sought a home in the new Jerusalem. Rich and well-born persons, bitten with the madness, arrived, such were Peter Schwering and his wife, the wealthiest citizens of Coesfeld; Werner von Scheiffort, a country gentleman; the Lady von Becke with her three daughters, of whom the two eldest were broken nuns, and the youngest was betrothed to the Lord of DÖrlÖ; and the Grograff of Schoppingen, Heinrich Krechting, with his wife, his children, and a number of the inhabitants of that town, with carts laden with their effects. The Grograff took up his abode in Kerssenbroeck's house, along with his family and servants, and, as the chronicler bitterly remarks, he took care to occupy the best part of the mansion.[153]

Amongst those who escaped from the town were the syndic, Von Wyck, who had led the opposition against the bishop, and the burgomaster, Caspar Judenfeld. The latter retired to Hamm and was left unmolested, but Von Wyck had played too conspicuous a part to escape so easily. By the orders of the prince-bishop he was arrested and executed at Vastenau.[154]

MÜnster now became the theatre of the wildest orgies ever perpetrated under the name of religion. It is apparently a law that mysticism should rapidly pass from the stage of asceticism into that of licence. At any rate, such has been the invariable succession of stages in every mystic society that is allowed unchecked to follow its own course. In the Roman Church those thus psychologically affected are locked up in convents. The religious passion verges so closely on the sexual passion that a slight additional pressure given to it bursts the partition, and both are confused in a frenzy of religious debauch. The Anabaptist fanatics were rapidly approaching this stage. The prophet Matthisson led the way by instituting a second baptism, administered only to the inner circle of the elect, which was called the baptism of fire.

The adepts were sworn to secrecy, and refused to explain the mode of administration. But public curiosity was aroused, and by learning the password, some were enabled to slip into the assembly and see what took place. Amongst these was a woman who was an acquaintance of Kerssenbroeck, and from whose lips he had an account of the rite. "Matthisson," says he, "secretly assembled the initiated of both sexes during the night, in the vast mansion of Knipperdolling. When all were assembled, the prophet placed himself under a copper chandelier, hung in the centre of the ceiling, lighted with three tapers." He then made an instruction on the new revelation of the Divine will, which he pretended had been made to him, and the assembly became a scene of frantic orgies too horrible to be described.

The assemblies in which these abominations were perpetrated, prepared the way for the utter subversion of all the laws of decency and morality, which followed in the course of a few months.

When Carnival arrived, a grand anti-Catholic procession was organised, to incite afresh the hostility of the people to the ancient Church, its rites and ceremonies. First, a company of maskers dressed like monks, nuns, and priests in their sacred vestments, led the way, capering and singing ribald songs. Then followed a great chariot, drawn by six men in the habits of the religious orders. On the box sat a fellow dressed as a bishop, with mitre and crosier, scourging on the labouring monks and friars. On the car was a man represented as dying, with a priest leaning over him, a huge pair of spectacles on his nose, administering to the sick man the last sacraments of the Church, and addressing him in the most absurd manner, loudly, that the bystanders might hear and laugh at his farcical parody of the most sacred things of the old religion. The next car was drawn by a man dressed as a priest in surplice and stole. The other cars contained groups suitable for turning into ridicule devotion to saints, belief in purgatory, the mass, &c.[155]

The prophets now decided that it was necessary to be prepared in the event of a siege. They, therefore, commissioned the preacher Roll to visit Holland and raise the Anabaptists there, urge them to arm and to march to the defence of the New Jerusalem. Roll started from MÜnster on the 21st of February, but the Spanish Government in the Netherlands, alarmed at what was taking place in the capital of Westphalia, ordered a strict watch to be kept on the movements of the fanatics, and Roll was seized and executed at Utrecht.

The next step taken by the prophets was to discharge the members of the senate from the performance of their office, because they had been elected "according to the flesh," and to choose to fill their room another body of men "elected according to the Spirit." Bernard Knipperdolling and Gerhardt Kippenbroeck, both drapers, were appointed burgomasters.

One of the first acts of the new magistrates was to forbid the removal of furniture, articles of food, and money from the town, and to permit a general pillage of all the churches and convents in the city. The Anabaptist mob first attacked the religious houses, and carried off all the sacred vessels, the gold, the silver, and the vestments. Then they visited the chapel of St. Anthony, outside the gate of St. Maurice, and after having sacked it completely, they tore it down. They burnt the church of St. Maurice, then fell upon the church of St. Ledger, but had not the patience to complete its demolition. Thence they betook themselves to the cathedral, broke it open, and destroyed altars, with their beautiful sculptured and painted oak retables, miracles of delicate workmanship and Gothic beauty, the choir stalls, statues, paintings, frescoes, stained glass, organ, vestments, and carried off the chalices and ciboriums. The great clock, the pride of MÜnster, as that of Strasburg is of the Alsatian capital, was broken to pieces with hammers. A valuable collection of MSS., collected by the poet Rudolf Lange, and presented to the minister, together with the rest of the volumes in the library, were burned. Two noble paintings, one of the Blessed Virgin, the other of St. John the Baptist, on panel, by Franco, were split up and turned into seats for privies to the guard-house near the Jews' cemetery. The heads and arms were broken off the statues that could not be overthrown—statues of apostles, prophets, and sibyls, which decorated the interior of the cathedral and the neighbouring square. The tabernacle was broken open, and the Blessed Sacrament was danced and stamped on. The font was shattered with crowbars, in token of the abhorrence borne by the fanatics to infant baptism; the tombs of the bishops and canons were destroyed, and the bodies torn from their graves, and their dust was scattered to the winds.[156]

But whilst this was taking place in MÜnster, Francis von Waldeck was preparing for war. On the 23rd February he held a meeting at Telgte to consolidate plans, and now from all sides assistance came. The Elector of Cologne, the Duke of Cleves, even the Landgrave of Hesse, now exasperated at the ill-success of his endeavours to establish tranquillity and to effect a compromise, the Duke of Brunswick, the Regent of Brabant, the Counts of Lippe and Berntheim, and many other nobles and cities sent soldiers, artillery, and munitions.

The bishop appointed the generals and principal officers, then he made all the soldiers take an oath of fidelity to himself, and concluded with them an agreement, consisting of the following ten articles:

1. The soldiers are to be faithful to the prince, and to obey their officers.

2. The towns, arms, and munitions taken in war shall belong to the prince.

3. If, after the capture of the city, the prince-bishop permits its pillage by the troops, he shall not be obliged to pay them any prize-money.

4. If the pillage be accorded, the town hall is not to be touched.

5. The prince shall have half the plunder.

6. The nobles, canons, and those who have escaped from the city shall be allowed the first bid for their articles when offered for sale.

7. No fixtures shall be removed by the soldiery.

8. After the capture of the town, the custody of the gates and ramparts shall be confided to those whom the prince-bishop shall appoint.

9. The city taken, and its pillage permitted, the soldiers shall be allowed eight days for distribution and sale of the plunder. The soldiers shall receive their pay with punctuality.

10. The heads of the revolt shall, as far as possible, be taken alive and delivered up to the bishop for a recompense.[157]

The Anabaptists were not afraid at these preparations; they made ready vigorously for the defence of the New Zion. As a preliminary, a body of five hundred burnt the convent of St. Maurice, outside the city gates, and levelled all the houses of the suburbs, which obscured the view, and might serve as cover for the besiegers.

On the 26th February Matthisson preached in the afternoon to a congregation summoned by the discharge of a culverin. At the end of the sermon he assumed an inspired air, and announced that he had an important revelation to communicate. Having arrested the attention of his hearers, he said in a solemn tone, "The Father requires the purification of the New Jerusalem and of His temple; for our republic, which has begun so prosperously, cannot grow and endure if a prey to the confusion produced by the presence of impious sects. My advice is that we kill without further delay the Lutherans, the Papists, and all those who have not the right faith, that there may remain in Zion but one body, one society, which is truly Christian, and which can offer to the Father a pure and well-pleasing worship. There is but one way of preserving the faithful from the contagion of the impious, and that is to sweep them off the face of the earth. Nothing is easier than the execution of this scheme. We form the majority in a strong city, abundantly supplied with all necessaries; there is nothing to fear from within or from without."[158]

This suggestion would have been carried into immediate execution by the frenzied sectarians, had it not been for the intervention of Knipperdolling, who, fearing that a general massacre of Lutherans and Catholics would combine the forces of the Smalkald union and of the Imperialists against the city, urgently insisted on milder measures. "Let us be content," said he, "with driving, to-morrow, out of the city those miserable creatures who refuse the sign of the New Covenant; thus shall we thoroughly purge the floor of the Lord, and nothing that is impure will remain in the New Jerusalem."[159]

This advice was accepted, and it was unanimously decided that the morrow should witness the expulsion of Catholics and Lutherans. The 27th February was a bitterly cold day. A hard frost had set in, the north wind blew, cutting to the bone all exposed to the blast, the country was white with snow, and the streams were crusted over with ice. At every gate was a double guard; the squares were thronged with armed fanatics, and in and out among them passed the prophets, staff in hand, uttering maledictions on the Lord's enemies, and words of encouragement to those sealed on their brows and hands.

Matthisson sought out those who did not belong to the sect, and with menacing gestures and flaring eyes called them to repentance before the door was shut. "Turn ye, turn ye, sinners," he cried in his harsh tones. "Judgment is preparing for you. The elements are in league against you; your iniquities have made nature rise to scourge you. The sword of the Lord's anger is hung above your heads. Turn, ye sinners, and receive the sign of our alliance, that ye be not cast out from the chosen people!" Then he flung himself down in the great square, and called on the Father; and lying with arms extended on the frozen ground, and his face pinched with cold turned towards the sky, he fell into a trance. The Anabaptists knelt around him, and lifting their hands to heaven besought the Father to reveal His will by the mouth of the prophet whom He had sent.

Then Matthisson, slowly returning from his ecstasy, like one awaking out of a dream, said, "This is the will and order of the Father: the miscreants, unless they be converted and be baptised, must be expelled this place. This holy city shall be purified of all that is unclean, for the conversation of the ungodly corrupts and defiles the people of God. Away with the sons of Esau! this place, this New Zion, this habitation belongs to the sons of Jacob, to the true Israel."

The enthusiasm of Matthisson communicated itself to the assembly. The Anabaptists separated to sweep the streets, sword and pike in hand, and drove the ungodly beyond their walls, shouting, "The lot is ours; the tares must be gathered from among the wheat; the goats from the sheep; the unholy from the godly; away, away!" Doors were burst open, and the fanatics invaded every house, driving before them men, women, and children, from garret and cellar, wherever concealed, in spite of their cries and entreaties. Men of all professions, men and women of every age were banished; they were not allowed to take anything with them. The sword of the Lord was brandished against them; the hale and the infirm, the master and the servant, none were spared. Those who lagged were beaten; those who were sick and unable to fly were carried to the market-place to be rebaptised by Rottmann.

Through the gates streamed the terrified crowd, shivering, half clothed, mothers clasping their babes to their breasts, children sustaining between them their aged parents, all blue with cold, as the fierce wind thick strewn with sleet rushed upon them at the corners, and over the bare plain without the city walls, growling and cruel, as though it too were wrought up into religious frenzy, and came as an auxiliary to the savage work.

Thousands traversed the frozen plans, uncertain whither to fly for refuge, uttering piteous cries, lamentations, or low moans; whilst from the walls of the heavenly city thundered a salvo of joy, and the Anabaptists shouted, because the Lord's day of vengeance had come, and the millennium was set up on earth.

"Never," says Kerssenbroeck, "never did I see anything more afflicting. The women carried their naked nurslings in their arms, and in vain sought rags wherewith to clothe them; miserable children, hanging to their fathers' coats, ran barefooted, uttering piercing cries; old people, bent by age, tottered along calling down God's vengeance on their persecutors; lastly, some sick women driven from their beds during the pangs of maternity fell in labour in the snow, deprived of all human succour."[160]

Amongst those expelled was Fabricius, the Lutheran divine, who escaped in disguise. He was so greatly hated by the sectarians, that had he been recognised, he would not have been suffered to quit the city alive.

The Frau Werneche, a rich lady, too stout to walk, and unable to find a conveyance, was obliged to remain in MÜnster. Rottmann insisted on her receiving the sign of the New Covenant.

"I have been baptised already, as were my ancestors," said the good woman. Rottmann replied that if she persisted in her impiety she must be slain with the sword, lest the wrath of the Father should be kindled against the Holy City. The poor lady, who had no desire for martyrdom, cried out, impatiently, "Well, then, be it so! baptise me in the name of all the devils of hell, for I have already been baptised in the name of God." Rottmann, not very particular, administered the rite, and the stout lady remained in MÜnster.

The apostle now sent letters into all the country, announcing the glad tidings of the approaching reign of Christ on earth, and inviting the Anabaptists of the neighbourhood to flock into Zion. One of these epistles of Rottmann has been preserved.[161]

"Bernard, servant of Jesus Christ in His Church of MÜnster, salutes affectionately his very dear brother Henry Schlachtschap. Grace and peace from God, and the strength of the Holy Spirit, be with you and with all the faithful.

"Dear Brother in Christ,—

"The marvellous works of God are so great and so diverse that it would not be possible for me to describe them all, had I a hundred tongues. I am, therefore, unable to do so with my single pen. The Lord has splendidly assisted us. He has delivered us out of the hands of our enemies, and has driven them from the city. Seized by a panic terror, they fled in multitudes. This is the beginning of what the Lord announced by His prophets—that all the saints would assemble in this New Zion. These prophets have charged me to write to you, that you may order all the brethren to hasten to us with all the gold and silver they can collect; as for their other goods, let them be left to the sisters, who will dispose of them, and then join us here also. Beware of doing anything after the flesh; do all in the Spirit. The rest by word of mouth. Health in the Lord."

This appeal had all the more success because several executions had taken place at Wollbeck and Bevergern and other places, together with confiscation of goods, and this had struck alarm into the Anabaptists scattered throughout the principality. Numbers, therefore, answered the appeal, and went up, as the tribes of the Lord, to Jerusalem, out of Leyden, Coesfeld, Warendorf, and GrÖningen. The vacated houses were re-occupied, the MÜnster Baptists selecting for themselves the best. Knipperdolling, Kippenbroeck, and others, took possession of the residences of the canons; servants installed themselves in the dwellings of their masters as if they were their own; and the deserted monasteries were given up as hostels to receive the influx from the country, till houses could be provided for them.[162]

On the 28th February, Francis von Waldeck left Telgte at the head of his army and invested the capital. Batteries were planted, seven camps were established for the infantry, and six for the cavalry around MÜnster. These camps were in connection with one another, for mutual support in the event of a sortie, and were rapidly fortified.

Thus began the siege which was to last sixteen months minus four days, during which a multitude of untrained, undisciplined fanatics, commanded by a Dutch tailor-innkeeper, held out against a numerous and well-armed force. But there was an element of strength in the besieged that lacked in the besiegers. Those within the walls were members of a vast confraternity, which ramified over Germany, Switzerland, and the Low Countries, its members bound together by a common enthusiasm, in more or less direct relation with the chiefs who commanded in the Westphalian capital. In spite of the siege, news from without was constantly brought into the city, and messengers were sent out to stir up the members of the society in other countries and provinces to rise and march to the relief of the city which, they all believed, was destined to be their religious capital. The MÜnster brothers looked for a speedy deliverance wrought by the efficacy of the arms of their brothers in Holland, Juliers, Cleves, and Brabant. The Low Countries swarmed with Anabaptists who had organised communities in Amsterdam, Leyden, Utrecht, Haarlem, Antwerp, and Ghent; they had arms stored in cellars and garrets, and waited only the proper moment to rise in a body, massacre their opponents, and deliver the Holy City. Several attempts to rise were made, but the vigilance of the Spanish Government in the Netherlands prevented the rising; and the hopes of the besieged were never realised.

On the other hand, the army of the prince-bishop was composed of mercenaries, of soldiers from different provinces and principalities, speaking different dialects, with different interests, and differing also in faith. The Lutheran troops would not cordially unite with the Catholics, and the latter mistrusted their Protestant allies, whose sympathies they believed lay with the Anabaptist besieged. And the head of the whole army was a Catholic prelate with Lutheran proclivities, who knew nothing of war, had an empty purse, and desired to reduce his own subjects by the aid of foreign mercenaries, with little expense to himself, and damage to his subjects.

The Anabaptists organised their defence with prudence. They elected captains and standard-bearers, and divided all the citizens capable of bearing arms into regiments and companies. Every one was given his place and his functions, and it was decided that the magistrates should be required to mount guard when it came to their turn. Boys were drilled and taught the use of the arquebus; women prepared brands steeped in pitch and sulphur to fling at the enemy, and they melted lead from the roofs into bullets. Mines were dug and charged with powder, fresh bastions were thrown up, and curtains were erected before the gates, into which were built the tombs and sarcophagi of the bishops and canons.[163]

The newly-elected senate, though composed of the most zealous Anabaptists, was powerless before Matthisson. A sect governed by the inspiration of the moment, professing to be guided by the Spirit speaking through the mouths of prophets, ready to spring into the maddest excesses at the dictates of visionaries, could not long submit to the government of a magistracy whose power was temporal. The way was rapidly preparing for the establishment of a spiritual despotism.

It was in vain for the senate to pass an order without the sanction of Matthisson, in vain for them to attempt resistance to the execution of his mandates. One day he announced that it was the will of the Father that all the goods of the citizens who had fled, or had been expelled, should be collected into one place, that they might be distributed amongst the saints, as every man had need. He thereupon despatched men to bring together all that was left behind in the city by the refugees, and convey the articles to houses which he designated in every parish. He was promptly obeyed. Garments, linen, beds, furniture, crockery, food, wine—everything was brought away in carts. The jewels, the gold, and the silver, were deposited in the chancery. Then the prophet ordered three days of prayer to be instituted, "that God might reveal to him the persons chosen by Him to keep guard over the accumulated treasure."[164]

When the three days were at an end, Matthisson announced that the Father had indicated to him seven individuals who were to be the deacons to serve tables in the New Jerusalem. He therefore appointed the men to distribute out of the common store to those who needed that which would satisfy their necessities.[165]

It must not, however, be supposed that, with the expulsion of the impious from the holy city, all opposition had disappeared. A very considerable number of citizens, shopkeepers, and merchants, rather than desert their houses, abandon their goods to pillage, and lose their trade, had consented to be re-baptised. The reign of the prophets was becoming to them daily more irksome. A blacksmith, named Hubert RÜscher, or Trutling, had the courage to oppose Matthisson, to charge him with being a false prophet, and an impostor.[166] The prophet, feeling the danger of his position, saw that a measure, decided and terrible, must be adopted to suppress the murmurs, and frighten those who desired to shake off his yoke. "Judgment must begin at the house of God," said Matthisson; and he ordered the immediate execution of the smith. Tilbeck, the burgomaster, and Redecker, a magistrate, interposed, but were, by order of the prophet, cast into prison. Then Bockelson, bursting through the crowd, announced with frantic gesture that the Father had commissioned him to slay with the sword he bore all those who withstood the will of Heaven as interpreted by the prophets whom He had sent. Then brandishing his weapon, he rushed upon the blacksmith, but Matthisson forestalled him, by running his halbert through the body of the unfortunate man. Finding that he still breathed, he despatched him with a carbine, crying, "So perish all who are guilty of similar crimes." Then, at his command, the multitude chanted a hymn of praise, and dispersed, silent and trembling, to their homes.[167]

Matthisson took immediate advantage of the power this bold stroke had given him to deal another blow. When the treasure of the enemies of Zion had been confided to the care of deacons, the faithful had kept their own goods. But this was to be no longer tolerated. The prophet issued a decree, requiring all, old and young, male and female, under pain of death, to bring all their possessions in gold and silver, under whatever form it might be, into the treasury; "Because," said he, "such things profit not the true Christian."

The majority of the citizens obeyed, in fear and trembling; but many buried their vessels and ornaments of precious metal, and declared that they possessed no jewels.[168] However, the amount of money, chains, rings, brooches, and cups, brought together was very considerable. It was placed in the chancery, and confided to four of Matthisson's most devoted adherents.

A few days after, he summoned all the inhabitants into the Cathedral square, where, in a long discourse, he announced that the wrath of God was excited against those who had allowed themselves to be rebaptised on the 26th of February, out of human considerations, because they did not desire to leave their homes and their effects, or out of fear; and he advised them all to betake themselves to the church of St. Lambert, to entreat the Father to pardon them for having lied to the Holy Ghost, and soiled by their presence the city of the children of God; "and if the Father does not remit your offence," concluded he in a loud and terrible voice, "you must perish by the sword of the Just One."

In an agony of terror, the unfortunate citizens crowded the church, and the doors were fastened behind them. They passed several hours within, weeping, groaning, and deploring their lot, a prey to inexpressible terror.[169]

At length Matthisson entered, accompanied by armed men, and the prisoners, supposing they were about to be slaughtered, fell at his feet and embraced his knees, entreating him, with tears, as the favourite of God, to mediate with Him and obtain their pardon. The prophet replied that he must consult the Father; he knelt down, and fell into an ecstasy. After a few moments he rose, leaped with joy, and declared that the Father, though greatly irritated, had granted his prayer, and suffered the penitents to live. Then the poor creatures were purified, hymns of praise were sung, and they were pronounced admitted into the household of the true Israel. The doors were thrown open, and they were allowed to disperse.

On the 15th of March, a new decree appeared, forbidding the faithful to possess, read, or look at any books except the Bible, and requiring all the books, in print or MS., and all legal documents that were found in the town, to be brought to the Cathedral square, and there to be consigned to the flames. Thus perished many a treasure of inappreciable value.

In the meantime the appeal of Rottmann to the Anabaptists of the Low Countries to come and deliver Zion had produced its effect. Thousands assembled in the neighbourhood of Amsterdam, crossed the Zuyder Zee, landed at Zwoll, and marched towards MÜnster, pillaging and burning churches and convents. But Baron Schenk von Teutenburg, imperial lieutenant, met them, utterly routed them, cut to pieces a large number, and made many prisoners.[170]

The prophets of MÜnster, warned of their advance, but ignorant of their dispersion, reckoned on an approaching deliverance, and continued their follies. On Good Friday, April 3, 1534, they organised a general festival, with bells pealing, and a mock procession carrying candles. The treaty concluded with the prince-bishop, through the intervention of Philip of Hesse, was attached to the tail of an old horse, and the beast was driven out of the gate of St. Maurice in the direction of the enemy's camp.[171]

Easter approached, and with it great things were expected. A rumour circulated that a mighty deliverance of Israel would be wrought on the Feast of the Resurrection. Whether Matthisson started the report or was carried away by it, it is impossible to decide; but it is certain that, on the eve, he announced in an access of enthusiasm, after a trance, that he had received orders from the Father to put to flight the armies of the aliens with a handful of true believers.[172]

Accordingly, on the morrow, carrying a halbert, he headed a few zealots who shared his confidence; the gate of St. Ludgar was thrown open, and he rushed forth with his followers upon the army of the prince-bishop; whilst the ramparts were crowded by the inhabitants of MÜnster, shouting and praying, and expecting to see a miracle wrought in his favour. But he had not advanced very far before a troop of the enemy surrounded his little band, and, in spite of a desperate resistance, he and his companions were cut to pieces.[173]

John Bockelson, seeing that the confidence of the Anabaptists was shaken by the failure of this prediction and the fall of the great prophet, lost not a moment in establishing his own supremacy. He called all the people together, and declared to them that Matthisson had died by the just judgment of God, because he had disobeyed the commandment of the Father to go forth with a very small handful, and because he had relied on his own strength instead of on Divine aid. "But," added he, "he neglected all those precautions he ought to have taken, solemn prayer and fasting, after the example of Judith; and he forgot that victory is in the hands of God; he was proud and vain, therefore was he forsaken of the Lord. His terrible end was revealed to me eight days ago by the Holy Ghost; for, as I was sleeping in the house of Knipperdolling, after having meditated on the Divine Law, Matthisson appeared to me pierced through by the lance of an armed man, with all his bowels gushing forth. Then was I frightened beyond measure at this terrible spectacle; but the armed man said to me, 'Fear not, well-beloved son of the Father, but be faithful to thy calling, for the judgment of God will fall upon Matthisson; and when he is dead, marry his widow.' These words cast me into profound amazement, for I have already a legitimate wife at Leyden. Nevertheless, that I might have a witness worthy of confidence to this extraordinary revelation, I trusted the secret to Knipperdolling; he is present, let him be brought forth."[174]

Thereupon Knipperdolling stepped forward and declared by oath that Bockelson had spoken the truth, and he mentioned the place, the day, and the hour when the revelation was confided to him.

From that moment Bockelson passed with the people not only as a prophet, but as a favourite of Heaven, one specially chosen of the Father, and was held in far higher estimation, accordingly, than had been the fallen prophet. He was seized with inspiration. On the 9th of April, he declared that "the Father ordered, under pain of incurring his dire wrath, that every exalted thing should be laid low, and that the work was to begin at the church steeples." Consequently three architects of the town were ordered to demolish them. They succeeded in pulling down all the spires in MÜnster. That of Ueberwasser church was singularly beautiful. It was reduced to a stump; and the modern visitor to the ancient Westphalian capital has cause to deplore its loss. The towers were only saved to be used as positions for cannon to play upon the besiegers.[175]

Bockelson had another vision, which served to consolidate his power. "The Father," said he, "had appeared to him, and had commanded him to appoint Knipperdolling to be the executioner of the new republic."

This was not precisely satisfactory to Knipperdolling; he aimed at a higher office, but he dissembled his irritation, and accepted the sword offered him by John of Leyden with apparent transports of joy.[176] Four under-executioners were named to assist him, and to accompany him wherever he went.

The nomination of Knipperdolling was the prelude to other important changes. Bockelson aspired to exercise absolute power, without opposition or control. To arrive at his ends, a wild prophetic scene was enacted. He ran, during the night, through the streets of MÜnster stark naked, uttering howls and crying, "Ye men of Israel who inhabit this holy Zion! fear the Lord, and repent for your past lives. Turn ye, turn ye! The glorious King of Zion, surrounded by multitudes of angels, is about to descend and judge the world, at the peal of His terrible trumpet. Turn, ye blind ones, and be converted."[177]

Exhausted with his run and his shouts, and satisfied with having thoroughly alarmed the inhabitants, he returned to the house of Knipperdolling, who was also in a paroxysm of inspiration, foaming, leaping, rolling on the ground, and performing many other extravagant actions. Bockelson, on entering, cast himself down in a corner and pretended to have lost the power of speech; and as the crowd, assembled round him, asked him the meaning of what had taken place, he signed to them to bring him tablets, on which he wrote, "By the order of the Father, I remain dumb for three days."

At the expiration of this period he convoked the people, and declared to them that the Father had revealed to him that Israel must have a new constitution, with new laws and new magistrates, divinely appointed. The former magistracy had been elected by men, but the new one was to be designated by the Holy Ghost. Bockelson then dissolved the senate, and, as the mouthpiece of God, he declared the names of the new officers, to the number of twelve, who were to bear the title of The Elders of the Tribes of Israel, in whose hands all power, temporal and spiritual, was to be placed. Those appointed were, as might have been expected, the prophet's most devoted adherents.[178] Hermann Tilbeck, the old burgomaster, was brought out of prison, and it was announced to him that he was to be of the number of elders; but perhaps a little cooled in this enthusiasm by his sojourn in chains, he burst into tears, and in accents of humility prayed, "Oh, Father! I am not worthy so great an honour; give me strength and light to govern with wisdom."

Rottmann, who, since the arrival of the prophet, had played but a subordinate part, judged the occasion favourable for thrusting himself into prominence. He therefore preached a long sermon, in which he declared that God was the author of the new constitution, and then, calling the elders before him by name, he committed to each a drawn sword, with the words, "Receive with this weapon the right of life or death, which the Father has ordered me to confer upon you, and use the sword conformably to the Lord's will." Then the proceedings closed with the multitude singing the Gloria in excelsis in German, on their knees.

The senate resigned its functions without apparent regret or opposition, and the twelve elders assumed the plenitude of power. They abolished the laws and formulated new ones, published edicts, resolved difficulties, judged causes, subject to no control save the will of the prophet; but that will they regarded as identical with the Divine will, as superior to all law, and every one obeyed its smallest requirements.

Immediately after the installation of the government, an edict in ten parts was published.[179] The first part, divided into thirteen articles, contained the moral law; the second part, in thirty-three articles, contained the civil law.

The first part forbade thirteen crimes under pain of death: blasphemy, disobedience, adultery, impurity, avarice, theft, fraud, lying and slander, idle conversation, disputes, anger, envy, and discontent against the government.

The second part required every citizen to conform his life and belief to the Word of God; to fulfil exactly his duties to others and to the State. It ordered a strict system of vigilance against night surprises by the enemy, and required one of the elders to sit in rotation every day as judge to try cases brought before him; also, that whatsoever was decided by the elders as necessary for the welfare of the New Jerusalem should be announced to the assembly-general of Israel, by the prophet John of Leyden, servant of the Most High; that Bernard Knipperdolling, the executioner, should denounce to the elders the crimes committed within the holy city; and that he might exercise his office with greater security he was never to go forth unaccompanied by his four assistants.

It ordered that henceforth repasts should be taken publicly and in common; that every one should accept what was set before him, should eat it modestly, in silence; that the brothers and the sisters should eat at separate tables; and that, during the meal, portions of the Old Testament should be read to them.

The next articles named the individuals who were to execute the offices of butcher, shoemaker, smith, tailor, brewer, and the like, to the Lord's people. Two articles forbade the introduction of new fashions, and the wearing of garments with holes in them. Article XXIX. ordered every stranger belonging to another religion, who should enter the city of MÜnster, to be examined by Knipperdolling. No communication of any sort with strangers was permitted to the children of Zion.

Article XXXII. forbade, under pain of death, desertion from the military service, or exchange of companies without the sanction of the elders.

Article XXXIII. required that in the event of a decease, all the goods and chattels of the defunct should be taken to Knipperdolling, who would convey them to the elders, and they would distribute them as they judged fitting.

That some of these provisions were indicative of great prudence is not to be doubted. All food having been seized upon and being served out publicly to all the citizens alike, and in moderation, the capabilities of prolonging the defence were greatly increased; and the military dictatorship and strict discipline within the city maintained by the prophet, enabled the Anabaptists to preserve an invulnerable front to an enemy torn by faction and with divided responsibilities.

To increase the disaffection and party strife in the hostile camp, the people of MÜnster sent arrows amongst the besiegers, to which were attached letters, one of which has been preserved by Kerssenbroeck.[180] It is an exhortation to the enemy to beware lest by attacking the people of the Lord, who held to the pure Word of God, they should be regarded by him as in league with Antichrist, and urging them to repentance.

Besiegers and besieged heaped on each other reciprocal insults, exhibiting themselves to one another in postures more expressive of contempt than decent.[181]

A chimney-sweep, named William Bast, had about this time a vision ordering him to burn the cities of the ungodly. Bast announced his mission to the elders and to the prophet, and was bidden go forth in the Lord's name. He accordingly left MÜnster, eluded the vigilance of the enemy's sentinals, and reached Wollbeck, where was the powder magazine of the Episcopal army. He fired several houses, and the flames spread, but were fortunately extinguished before they reached the powder. Bast had escaped to Dreusteindorf, where also he attempted to execute his mission, but was caught, brought back to Wollbeck, and burnt alive.

In the meantime various sorties had taken place, in which the besiegers suffered, being caught off their guard. On May 22nd, the prince-bishop, finding the siege much more serious than he had anticipated, began to bombard the town; but as fast as the walls gave way, they were repaired by the women and children at night.

A general assault was resolved on for the 26th May; of this the besieged were forewarned by their spies. Unfortunately for the investing army, the soldiers of Guelders got drunk on the preceding day in anticipation of their victory, and marched reeling and shouting against the city as the dusk closed in. The Anabaptists manned the walls, and easily repulsed their tipsy assailants; but in the meantime the rest of the army, observing the march of the men of Guelders, and hearing the discharge of firearms, rushed to their assistance, without order; the MÜnsterians rallied, repulsed them with great carnage, and they fled in confusion to the camp. The Anabaptists had only lost two officers and eight soldiers in the fray; and their success convinced them that they were under the special providence of God, which had rendered them invincible.[182] They, therefore, repaired their walls with energy, erected several additional bastions, and continued their sorties.

On the 30th May, a party of the fanatics issued from a subterraneous passage upon the sentinels opposite the Judenfeld gate, spiked nineteen cannon, and laid a train of gunpowder from the store, which they reached, to the mouth of their passage. The troops stationed within sight marched hastily to repulse the sortie, when the train was fired, the store exploded, and a large number of soldiers were destroyed.[183]

The prince-bishop next adopted an antiquated expedient, which proved singularly inefficacious. He raised a huge bank against the walls, by requisitioning the services of the peasants of the country round. The besieged poured a shower of bullets amongst the unfortunate labourers, who perished in great numbers, and the mole remained unfinished.[184]

Francis of Waldeck, discouraged, and at the end of his resources, sent his deputies to the Diet of Neuss on the 25th June, to announce to the Archbishop of Cologne and the Duke of Juliers his failures, and to ask for additional troops. The two princes replied that they would not abandon their ally in his difficulties, and they promised to bear a part of the cost of the siege, advanced 40,000 florins for the purchase of gunpowder, promised to despatch forces to his assistance, and sent at once prudent advisers.[185] The prince was, in fact, utterly incompetent as a general and incompetent as a bishop. The pastoral staff has a crook at the head and a spike at the bottom. Liturgiologists assure us that this signifies the mode in which a bishop should exercise discipline—the gentle he should restrain or direct with mercy, the rebellious he should treat with severity. To the former he should be lenient, with the latter prompt. Francis of Waldeck wielded gracefully and effectively neither end of his staff.

He shortly incurred a risk, and but for the fidelity of one of his subjects in MÜnster, he would have fallen a victim to assassination.

A young Anabaptist maiden, named Hilla Phnicon, of singular beauty, conceived the notion that she had been called by God to be the Judith of this new Bethulia, and was to take the head from off the shoulders of the great, soft, bungling Holophernes, Francis of Waldeck.[186]

Rottmann, Bockelson, and Knipperdolling encouraged the girl in her delusion, and urged her not to resist the inspirations of the Father. Accordingly, on the 16th June, Hilla dressed herself in the most beautiful robes she could procure, adorned her hair with pearls, and her arms with bracelets, selecting from the treasury of the city whatever articles she judged most conducive to the end; the treasury being for the purpose placed at her disposal by order of the prophet. Furnished with a linen shirt steeped in deadly poison, which she had herself made, as an offering to the prince, she left MÜnster, and delivered herself up into the hands of the drossar of Wollbeck, who, after having dispoiled her of her jewels, questioned her as to her object in deserting the city. She replied with the utmost composure, that she was a native of Holland, and that she had lived in MÜnster with her husband, till the change of religion had so disgusted her that she could endure it no longer, and that she had fled on the first opportunity, and that her husband would follow her on a suitable occasion. "It is to ask pardon for him that I am come," said she; "and he will be able to indicate to his highness a means of entering the city without loss."

The perfect self-possession of the lady convinced the drossar of her sincerity, and he promised to introduce her to the prince at Iburg within two days. Everything seemed to favour the adventuress; but an unexpected event occurred on the 18th, the day appointed for the audience, which spoiled the plot.

The secret had been badly kept, and it was a matter of conversation, hope, and prayer in MÜnster. A citizen named Ramers, who had remained in the city, and had been rebaptised rather than lose his business and give up his house to pillage, having heard of it, escaped from the town on the 18th, and revealed the projects of Hilla to one of the generals of the besieging army. The unfortunate young woman was thereupon put to the question, and confessed. She was conducted to Bevergern and decapitated. At the moment when she was being prepared for execution, she assured the bystanders that they would not be able to take her life, for the prophet John "chosen friend of the Father, had assured her that she would return safe and sound to Zion."

The bishop sent for Ramers, provided for his necessities, and ordered that his house and goods should be spared in the event of the capture of MÜnster.

As soon as one danger disappeared, another rose up in its place. The letters attached to arrows fired by the Anabaptists into the hostile camp, as well as their secret agents, had wrought their effect. The Lutheran auxiliaries from Meissen complained that they were called to fight against the friends of the Gospel, and on the night of the 30th June they deserted in a body.[187] Other soldiers escaped into MÜnster and offered their arms to the Anabaptists. Disaffection was widely spread. Disorder, misunderstandings, and ill-concealed hatred reigned in the camp. The besieged reckoned among their assailants numerous and warm friends, and were regularly informed of all the projects of the general. Their emissaries bearing letters to the Anabaptists in other territories easily traversed the ranks of the investing army, and when they had accomplished their mission they returned with equal ease to the gates of MÜnster, which opened to receive them.

One of the soldiers of the Episcopal army, who had taken refuge in MÜnster, was lodged in the house of Knipperdolling, in which also dwelt John Bockleson. The deserter observed that the Leyden prophet was wont to leave his bedroom at night, and he ventured to watch his conduct and satisfy himself that it was not what it ought to be.[188] He mentioned to others what he had observed. The scandal would soon get wind. One only way remained to cut it short. John Bockleson consulted with Rottmann and the other preachers, and urged that polygamy should be not only sanctioned but enjoined on the elect.

Some of those present having objected to this new doctrine, the prophet cast his mantle and the New Testament on the ground, and solemnly swore that this which he enjoined was the direct revelation of the Almighty. He threatened the recalcitrant ministers, and at last, half-persuaded and wholly frightened, they withdrew their objections; and he appointed the pastors three days in which to preach polygamy to the people.[189] The new doctrine having been ventilated, an assembly of the people was called, and it was formerly laid down by the prophet as the will of God, that every man was to have as many wives as he wanted.[190]

The result of this new step was to bring about a reaction which for a moment threatened the prophet's domination with downfall.

On the 30th July, Heinrich Mollenhecke, a blacksmith, supported by two hundred citizens, burghers and artisans, declared openly that he was resolved to put down the new masters of MÜnster, and to restore everything upon the ancient footing. With the assistance of his companions, he captured Bockleson, Knipperdolling, and the preachers Rottmann, Schlachtscap, Clopris, and Vinnius, and cast them into prison. Then a council was held, and it was resolved that the gates should be opened to the bishop, the old magistracy should be restored, and the exiled burgesses should be recalled, and their property restored to them: and that all this should be done on the morrow. Had it been done on the spot we should have heard no more of John of Leyden. The delay saved him and ruined the reactionary party. It allowed time for his adherents to muster.[191] Mollenhecke and his party, when they met on the following morning to execute their design, were attacked and surrounded by a multitude of fanatics headed by Heinrich Redecker. The blacksmith had succeeded in collecting only a handful. "No pen can describe the rage with which their adversaries fell upon them, and the refinements of cruelty to which they became victims. After having overwhelmed them with blows and curses, they were imprisoned, but they continued inflicting upon them such horrible tortures that the majority of these unfortunates would have a thousand times preferred death."[192] Ninety-one were ordered to instant execution. Twenty-five were shot, the other sixty-six were decapitated by Knipperdolling to economize powder, and lest the sound of the discharge of firearms within the city should lead the besiegers to believe that fighting was going on in the streets. Some had their heads cut off, others were tied to a tree and shot, others again were cut asunder at the waist, and others were slowly mutilated. Knipperdolling himself executed the men, so many every day, in the presence of the prophet, till all were slain.[193]

"The partisans of the emancipation of the flesh having thus obtained the mastery in MÜnster," says the eye-witness, "it was impossible, a few days later, to discover in the capital of Westphalia the last and feeble traces of modesty, chastity, and self-restraint."

Three men, John [OE]chinckfeld, Henry Arnheim, and Hermann Bispinck, having, however, the hardihood to assert that they still believed that Christian marriage consisted in the union of one man with one woman, were decapitated by order of John of Leyden.[194]

With the death of these men disappeared every attempt at resistance.

The horrors which were perpetrated in MÜnster under the name of religious liberty almost exceed belief. The most frantic licence and savage debauchery were practised. The prophet took two wives, besides his favourite sultana, the beautiful Divara, widow of Matthisson, and his lawful wife at Leyden. These were soon discovered to be too few, and the harem swelled daily.[195]

"We must draw a veil," says Kerssenbroeck, "over what took place, for we should scandalise our readers were we to relate in detail the outrageous scenes of immorality which took place in the town, and the villanies which these maniacs committed to satisfy their abominable lusts. They were no more human beings, they were foul and furious beasts. The hideous word Spiritus meus concupiscit carnem tuam was in every mouth; those who resisted these magic words were shut up in the convent of Rosenthal; and if they persisted in their obstinacy after exhortation, their heads were cut off. In one day four were simultaneously executed on this account. On another occasion a woman was sentenced to be decapitated, after childbirth, for having complained of her husband having taken to himself a second wife."[196]

Henry Schlachtscap preached that no man after the Ascension of Christ had lived in true matrimony, if he had contracted marriage on account of beauty, wealth, family, and similar causes, for that true marriage consisted solely in that which was instigated by the Spirit.

A new prophet now appeared upon the scene, named Dusentscheuer, a native of Warendorf. He rushed into the market-place uttering piercing cries, and performing such extraordinary antics that a crowd was speedily gathered around him.

Then, addressing himself to the multitude, he exclaimed, "Christian brothers, the celestial Father has revealed to me, and has commanded me to announce to you, that John Bockelson of Leyden, the saint and prophet of God, must be king of the whole earth; his authority will extend over emperors, kings, princes, and all the powers of the world; he will be the chief authority; and none shall arise above him. He will occupy the throne of his father David, and will carry the sceptre till the Lord reclaims it from him."[197]

Bockelson and the twelve elders were present. A profound silence reigned in the assembly. Dusentscheuer, advancing to the elders, demanded their swords of office; they surrendered them into his hands; he placed eleven at the feet of Bockelson, and put the twelfth into his hand, saying—"Receive the sword of justice, and with it the power to subjugate all nations. Use it so that thou mayst be able to give a good account thereof to Christ, when He shall come to judge the quick and the dead."[198] Then drawing from his pocket a phial of fragrant oil, he poured it over the tailor's head, pronouncing solemnly the words, "I consecrate thee in the presence of thy people, in the name of God, and by His command, and I proclaim thee king of the new Zion." When the unction was performed, Bockelson cast himself in the dust and exclaimed, "O Father! I have neither years, nor wisdom, nor experience, necessary for such sovereignty; I appeal to Thy grace, I implore Thy assistance and Thy all-powerful protection!... Send down upon me, therefore, Thy divine wisdom. May Thy glorious throne descend on me, may it dwell with me, may it illumine my labours; then shall I be able to accomplish Thy will and Thy good pleasure, and thus shall I be able to govern Thy people with equity and justice."

Then, turning himself towards the crowd, Bockelson declared that he had long known by revelation the glory that was to be his, but he had never mentioned it, lest he should be deemed ambitious, but had awaited in patience and humility the accomplishment of God's holy will. He concluded by saying that, destined by the Father to reign over the whole world, he would use the sword, and slay all those who should venture to oppose him.[199]

Nevertheless murmurs of disapprobation were heard. "What!" thundered the Leyden tailor, "you dare to resist the designs of God! Know then, that even were you all to oppose me, I should nevertheless become king of the whole earth, and that my royalty, which begins now in this spot, will last eternally."

The new prophet Dusentscheuer and the other preachers harangued the people during three consecutive days on the new revelation, read to the people the 23rd chapter of Jeremiah and the 27th of Ezekiel, and announced that in the King John the prophecies of the old seers were accomplished, for that he was the new David whom God had promised to raise up in the latter days. They also read aloud the 13th chapter of St. Paul's Epistle to the Romans, and accompanied the lecture with commentaries on the necessity and divine obligation of submission to authority.[199]

At the expiration of these three days, Dusentscheuer requested John of Leyden to complete the spoliation of the inhabitants, so that everything they possessed might be placed in a common fund. "It has been revealed to me," said he, "that the Father is violently irritated against the men and women because they have abused grievously their food and drink and clothing. The Father requires for the future, that no one of either sex shall retain more than two complete suits and four shirts; the rest must be collected and placed in security. It is the will of the Lord that the provisions of beef and pork found in every house shall also be seized and be consecrated to the general use."[200]

The order was promptly obeyed. Eighty-three large waggons were laden with confiscated clothes, and all the provisions found in the city were brought to the king, who confided the care and apportionment of them to Dusentscheuer.

Bockelson now organised his court with splendour. He appointed his officers, chamberlain, stewards, marshals, and equerries, in imitation of the Court of the Emperor and Princes of Germany. Rottmann was named his chaplain; Andrew von Coesfeld, director of police; Hermann Tilbeck, grand-marshal; Henry Krechting, chancellor; Christopher Waldeck, the bishop's son, who had fallen into his power, was in derision made one of the pages; and a privy council of four, composed of Bernard Krechting, Henry Redecker, and two others of inferior note, was instituted under the presidency of Christian Kerkering. John had also a grand-master of the kitchen, a cup-bearer, taster, carver, gentlemen of the bedchamber, &c.[201]

But John Bockelson not only desired to be surrounded by a court; he determined also to display all the personal splendour of royalty. Accordingly, at his order, two crowns of pure gold were made, one royal, the other imperial, encrusted with jewels. Around his neck hung a gold chain enriched with precious stones, from which depended a globe of the same metal transfixed by two swords, one of gold, the other of silver. The globe was surmounted by a cross which bore the inscription, "Ein KÖnig der Gerechtigkeit Über all" (a King of Righteousness over all). His sceptre, spurs, baldrick and scabbard were also of gold, and his fingers blazed with diamonds. On one of the rings, which was exceedingly massive, was cut, "Der KÖnig in dem nyen Tempel furet dit zeichen vur sein Exempel" (the King of the new Temple bears this symbol as his token). The royal garments were magnificent, of crimson and purple, and costly stuffs of velvet, silk, and gold and silver damask, with superb lace cuffs and collars, and his mantle lined with costly furs. The elders, the prophets, and the preachers followed suit, and exchanged their sad-coloured garments for robes of honour in gay colours. The small house of Knipperdolling no longer contented the tailor-king; he therefore furnished, and moved into, a handsome mansion belonging to the noble family of Von BÜren. The house next door was converted into the palace of his queens, and was adorned with royal splendour. A door of communication, broken through the partition wall, allowed King John to visit his wives at all hours.

He now took to himself thirteen additional wives, and a large train of concubines. Among his sixteen legitimate wives was a daughter of Knipperdolling. Divara of Haarlem remained the head queen, though she was the oldest. The rest were all under twenty, and were the most beautiful girls of MÜnster. They all bore the title of queens, but Divara alone had a court, officers, and bodyguard, habited in a livery of chestnut brown and green; the livery of the king being scarlet and blue.[202]

The king usually had his meals with his wives, and during the repasts he examined them with great attention, feasting his eyes on their beauty. The names of the sixteen queens were inscribed on a tablet on which the king, after dinner, designated the lady who had attracted his favour.[203]

The King of Zion had abolished the names of the days of the weeks, and had replaced them by the seven first letters of the alphabet. He ordered that whenever a child was born in the town, it should be announced to him, and then he gave it a name, whose initial letter corresponded with the letter of the day on which it entered the world. But, as Kerssenbroeck observes, the debauchery which reigned in MÜnster had the result of diminishing the births, so that the number of children born during the latter part of the siege was extraordinarily small.

Bockelson had only two children by all his wives, and both were daughters. Divara was the first to give birth; the event took place on a Sunday, designated by the letter A; it was given the name of Averall (for Ueberall—Above all); the second child, born on Monday, was called Blydam (the Blythe).[204]

Thrice in the week Bockelson sat in judgment in the market-place on a throne decked in purple silk, and richly adorned with gold. He betook himself to this place of audience with great pomp. A band of musical instruments headed the pageant, then followed the councillors in purple, and the grand-marshal with the white wand in his hand. John, wearing the royal insignia, mounted on a white horse, splendidly caparisoned, followed between two pages fantastically dressed, one bearing a Bible, the other a naked sword, symbols of the spiritual and temporal jurisdiction exercised by his majesty. The bodyguard surrounded his royal person, to keep off the crowd and to protect him from danger. Knipperdolling, Rottmann, the secretary Puthmann, and the chancellor Krechting followed; then the executioner and his four assistants, a train of courtiers, and servants closed the procession. The whole ceremony was as regal, as punctiliously observed, as at a royal court where the traditions date from many centuries.[205]

When the king reached the market-place, a squire held the horse, he slowly mounted the steps of the throne, and inclining his sceptre, announced the opening of the audience.

Then the plaintiffs approached, prostrated themselves flat upon the ground twice, and spoke. The majority of the cases were matrimonial complaints, often exceedingly indecent; "the greatest abominations formulated in the most hideously cynical terms before the most cynical of judges." Capital sentences, or penalties little less severe, were pronounced against insubordinate wives.[206]

The same ceremonial was observed whenever his majesty went to hear the preaching in the market-square, with the sole exception, that on this occasion he was accompanied by the sixteen queens, magnificently dressed. Queen Divara rode a palfrey caparisoned in furs, led by a page; the court and the fifteen other queens followed on foot. On reaching the market-place, the ladies entered a house opposite the throne, and assisted at the sermon, sitting at the windows.

The pulpit and the throne were side by side; a long broad platform united them. When the sermon was concluded, the king, his queens, court, ministers, and the preacher, assembled on the platform and danced to the strains of the royal band.

It was from this platform that King John, as sovereign pontiff, blessed polygamous marriages, saying to the brides and the bridegrooms, "What God hath joined let no man put asunder; go, act according to the divine law, be fruitful and multiply, and replenish the earth." This sanction was necessary for the validity of these unions.

John, wishing to exercise all the prerogatives of royalty, struck coins of various values, bearing on one side the inscription, "Das Wort is Fleisch geworden und wohnet unter uns" (The Word was made flesh and dwelt among us); or "Wer nicht gebohren ist aus Wasser und Geist der kann nicht eingehen—" the rest on the reverse—"In das Reich Gottes. Den es ist nur ein rechter KÖnig Über alle, ein Gott, ein Glaube, eine Tauffe" (who is not born of Water and the Spirit, cannot enter into the Kingdom of God. For there is only one true King over all, one God, one Faith, one Baptism). And in the middle, "MÜnster, 1534."

Whilst the city of MÜnster was thus passing from a republic to a monarchy, the siege continued; but the besiegers made no progress. Refugees informed the prince-bishop of what had taken place within the walls.

On the 25th August he assembled the captains and the princes and nobles who had come into the camp to observe the proceedings, to request them to advise him how to put an end to all these horrors and abominations. It was proposed that a deputation should be sent into the town to propose a capitulation on equitable terms; and in the event of a refusal to offer a general assault.[207]

On the 28th August an armistice of three hours' duration was concluded, and the deputation obtained a safe-conduct authorising them to enter the city. But instead of being brought before the inhabitants of the town, to whom they were commissioned to make the propositions, they were introduced to the presence of Bockelson and his court.

The envoys informed King John of the terms proposed by the bishop. They were extremely liberal. He promised a general amnesty if the place were surrendered, and arms laid down.

King John replied haughtily, that he did not need the clemency of the prince-bishop, for that he stood strengthened by the almighty and irresistible power of God. "It is your pretended bishop," said he, "who is an impious and obstinate rebel, he who makes war without previous declaration against the faithful servants of the celestial Father. Never will I lay down my arms which I have taken up for the defence of the Gospel; never in cowardly fashion will I surrender my capital: on the contrary, I know how to defend it, even to the last drop of my blood, if the honour of God requires it."[208]

The bishop, when he learnt that his deputies had been refused permission to address the citizens, attached letters, sealed with his Episcopal seal, to arrows, which were shot into the town. In these letters he promised a general pardon to all those who would leave the party of the Anabaptists, and escape from the town before the following Thursday.

But Bockelson forbade, on pain of death, any one touching or opening one of these letters, and ordered the instant decapitation of man, woman, or child who testified anxiety to leave MÜnster.

The bishop and the princes resolved on attempting an assault without further delay. John of Leyden received information of their purpose through his spies. He at once mounted his white horse, convoked the people, and announced to them that the Father had revealed to him the day and hour of the projected attack; he appointed his post to every man, gave employment to the women and children, and displayed, at this critical moment, the zeal, energy, and readiness which would have done credit to a veteran general.[209]

The assault was preluded by a bombardment of three days. The battlements yielded, breaches were effected in the walls, the roofs of the houses were shattered, the battered gates gave way, and all promised success. But the besieged neglected no precaution. During the night the walls were repaired and the gates strengthened. Women laboured under the orders of the competent directors during the hours of darkness, thus allowing their husbands to take their requisite repose. They carried stones and the munitions of war to the ramparts, and learning to handle the cross-bow, they succeeded in committing no inconsiderable amount of execution among the ranks of the Episcopal army. Other women prepared lime and boiling pitch "to cook the bishop's soup for him."[210] On the 31st August, at daybreak, the roar of the Hessian devil, as a large cannon belonging to the Landgrave Philip was called, gave the signal. Instantly the city was assaulted in six places. The ditches were filled, petards were placed under the gates, the palisades were torn down, and ladders were planted. But however vigorous might be the attack, the defence was no less vigorous. Those on the walls threw down the ladders with all upon them, and they fell bruised and mangled into the fosse, the heads of those who had reached the battlements were crushed with stones and cudgels, and their hands, clasping the parapet, were hacked off. Women hurled stones upon the besiegers, and enveloped them in boiling pitch, quicklime, and blazing sulphur.

Repulsed, they returned to the charge eight or ten times, but always in vain. The whole day was consumed in ineffectual assaults, and when the red sun went down in the west, the clarions pealed the retreat, and the army, dispirited and bearing with it a train of wounded, withdrew, leaving the ground strewn with dead.

Had the Anabaptists made a night assault, the defeat and dispersion of the Episcopal troops would have been completed. But instead, they sang a hymn and spent the night in banqueting.

The prince-bishop, despondent and at his wits' end for money, called his officers to a consultation on the 3rd September, and it was unanimously resolved to turn the investment into an effective blockade. This resolution was submitted to the electors of Cologne and Saxony, the Duke of Cleves, and the Landgrave of Hesse, and these princes approved of the design of Francis von Waldeck.

It was determined to raise seven redoubts, united by ramparts and a ditch, around the city, so as completely to close it, and prevent the exit of the besieged and the entrance of provisions. It was decided that the defence of this circle of forts should be confided to a sufficient number of tried soldiers, and that the rest of the army should be dismissed.

Accordingly, on the 7th September, all the labourers of the country round were engaged, under the direction of the engineer Wilkin von Stedingen, in raising the walls and digging the trenches. The work was carried on with vigour by relays of peasants; nevertheless, the undertaking was on so great a scale, that several months must elapse before it could be completed.[211]

The cost of this terrible siege had already risen to 600,000 florins, the treasury was empty, and the country could bear no further taxes. Francis of Waldeck appealed to the Elector Palatine, the Electors of Cologne, Mainz, and TrÈves, to give help and subsidies; he had recourse also to the princes and nobles of the Upper and Lower Rhine; and it was decided that a diet should assemble on the 13th December, 1534, to make arrangements for the complete subjugation of the insurgent fanatics. All the princes, Catholic and Protestant, trembled for their crowns, for the Anabaptist sect ramified throughout the country, and if John of Leyden were successful in MÜnster, they might expect similar risings in their own principalities.[212]

Whilst the preparations for the blockade were in progress, John Bockelson, inflated with pride, placed no bounds to his prodigality, his display, and his despotism. He frequently pronounced sentences of death. Thus Elizabeth Holschers was decapitated for having refused her husband what he demanded of her; Catherine of OsnabrÜck underwent the same sentence for having told one of the preachers that he was building his doctrines upon the sand; Catherine Knockenbecher lost her head for having taken two husbands. Polygamy was permitted, but polyandry was regarded as an unpardonable offence.[213]

However, the people chafed at the tyranny they were subjected to, and murmurs, low and threatening, continued to make themselves heard; whereupon, by King John's order, Dusentscheuer announced from the pulpit, "that all those who should for the future have doubts in the verities taught them, and who should venture to blame the king whom the Father had given them, would be given over to the anointed of the Lord to be extirpated out of Israel, decapitated by the headsman, and condemned to eternal oblivion."

Amongst those who viewed with envy the rise and splendour of the tailor-king was Knipperdolling. He had opened his home to the prophet, had patronised him, introduced him to the people of MÜnster, and now the draper was eclipsed by the glory of the tailor. Thinking that the time was come for him to assume the pre-eminence, he made an attempt to dethrone Bockelson.

On the 12th of September he was seized with the spirit of prophecy, became as one possessed, rushed through the town howling, foaming at the mouth, making prodigious leaps and extravagant gestures, and crying in every street, "Repent! repent!" After having carried on these antics for some time, Knipperdolling dashed into the market-place, cast himself down on the ground, and fell into an ecstasy.

The people clustered around him, wondering what new revelation was about to be made, and the king, who was then holding audience, looked on uneasily at the crowd drifting from his throne towards his lieutenant-general, whose object he was unable to divine, as this performance had not been concerted between them.

He was not left long in uncertainty, for Knipperdolling, rising from the ground with livid face, scrambled up the back of a sturdy artisan standing near, and crawled on all fours "like a dog," says Sleidan, over the heads of the throng, breathing in their faces, and exclaiming, "The celestial Father has sanctified thee; receive the Holy Ghost." Then he anointed the eyes of some blind men with his spittle, saying, "Let sight be given you." Undiscomfited by the failure of this attempt to perform a miracle, he prophesied that he would die and rise again in three days; and he indicated a corner of the market-place where this was to occur. Then making his way towards the throne, he began to dance in the most grotesque and indecent manner before the king, shouting contemptuously, "Often have I danced thus before my mistresses, now the celestial Father has ordered me to perform these dances before my king."[214]

John was highly displeased at this performance; and he ran down the steps of his throne to interrupt him. But Knipperdolling nimbly leaped upon the dais, seated himself in the place of majesty, and cried out, "The Spirit of God impels me: John Bockelson is king according to the flesh, I am king according to the Spirit; the two Testaments must be abolished and extirpated. Man must cease from obeying terrestrial laws; henceforth he shall obey only the inspirations of the Spirit and the instincts of nature."

John of Leyden sprang at him, dragged him from the throne, beat his head with his golden sceptre, and administering a kick to the rear of his lieutenant, sent him flying head over heels from the platform, and then calmly enthroning himself, he gave orders for the removal and imprisonment of the rebel.

He was obeyed.[215]

Knipperdolling, left to cool in the dungeon, felt that his only chance of life was to submit. He therefore sent his humble apology to the king, and assured him that he had been possessed by an evil spirit, which had driven him, against his judgment and conscience, into revolt. "And," said he, "last night the Father revealed to me that one must venerate the royal majesty, and that John is destined to reign over the whole earth."

He was at once released, for Bockelson needed him, and the failure of this attempt only secured the king's hold over him. He sent him a letter of pardon, concluding with the royal signature in this eccentric fashion:—

Another event took place at MÜnster, which distracted the thoughts of the people from the events of the siege, and the attempt of Knipperdolling to dethrone the king.

The prophet Dusentscheuer, on the same day, the 12th September, sought the King of Zion in his palace, and said to him with an inspired air, "This is the commandment of the Lord to me: Go and say unto the chief of Israel, that he shall prepare on the Mount Zion (that is, the cathedral square) a great supper for all Christian brethren and sisters, and after supper he shall commission the teachers of my Word to go forth to the four quarters of the world, that they may teach all men the way of my righteousness, and that they may be brought into my fold."

The king accepted the message with respect, and gave orders for its immediate execution.

On the 13th September, Dusentscheuer called together the elect, traversing the streets playing upon a flute. At noon 1700 men, capable of bearing arms, 400 old men and children, and 5000 women assembled on Mount Zion.

Bockelson left his palace, habited in a scarlet tunic over which was cast a cloth of silver mantle, on his head was his crown, and his sceptre was in his right hand. Thirty-two knights, magnificently dressed, served as his bodyguard. Then came Queen Divara and the rest of the wives of the court.

When the king had taken his place, the Grand Marshal Tilbeck made the people sit down. Tables had been arranged along the sides of the great square under the trees, with an open space in the centre.

When all were seated, the king and his familiars distributed food to those invited. They were given first boiled beef and roots, then ham with other vegetables, and finally roast meat. When the plates had been removed, thin round cakes of fine wheat flour were brought in large baskets, and John, calling the faithful up before him, communicated them with the bread, saying, "Take and eat this, and show forth the Lord's death." Divara followed, holding the chalice in her jewelled hands; she made the communicants drink from it, repeating the words to each, "Drink this, and show forth the Lord's death." Then all sang the Gloria in excelsis in German, and this fantastic parody of the communion was over. Bockelson now ordered all his subjects to arrange themselves in a circle, and he demanded if they would faithfully obey the Word of God. All having assented, Dusentscheuer mounted the pulpit and said, "The Father has revealed to me the names of twenty-seven apostles who are to be sent into every part of the world; they will spread everywhere the pure doctrine of the celestial kingdom, and the Lord will cover them with the shadow of His wings, so that not a hair of their head shall be injured. And when they shall arrive at a place where the authorities refuse to receive the Gospel, there they shall leave a florin in gold, they shall shake off the dust of their garments, and shall go to another place." Then the prophet designated the chosen apostles—he saw himself of the number—and he added, "Go ye into all the cities and preach the Word of God." The twenty-seven stepped forward, and the king, mounting the pulpit, exhorted the people to prepare for a grand sortie.[217]

The banquet was over for the people; but John, his wives and court, and those who had been on guard upon the walls, to the number of 500, now sat down.

The second banquet was much more costly than the first. In the midst of the feast, Bockelson, rising, said that he had received an order from the Father to go round and inspect the guests. He accordingly examined those present, and recognising amongst them a soldier of the Episcopal army, who had been made prisoner, he confronted him sternly, and asked—

"Friend, what is thy faith?"

"My faith," replied the soldier, who was half drunk, "is to drink and make love."

"How didst thou dare to come in, not having on the wedding garment?" asked the king, in a voice of thunder.

"I did not come of my own accord to this debauch,"[218] answered the prisoner; "I was brought here by main force."

At these words, the king, transported with rage, drew his sword and smote off the head of the unfortunate reveller.

The night was spent in dancing.[219]

Whilst the king was eating and drinking, the twenty-seven apostles were taking a tender farewell of their 124 legitimate wives,[220] and making their preparations to depart.

When all was ready, they returned to Mount Zion; Bockelson ascended the pulpit, and gave them their mission in the following terms:—"Go, prepare the way; we will follow. Cast your florin of gold at the feet of those who despise you, that it may serve as a testimony against them, and they shall be slain, all the sort of them, or shall bow their necks to our rule."

Then the gates were thrown open, and the apostles went forth, north and south, and east and west. The blockade was not complete, and they succeeded in traversing the lines of the enemy.

However, the prince-bishop notified to the governors of the towns in his principality to watch them and arrest them, should they attempt to disseminate their peculiar doctrines.[221]

We shall have to follow these men, and see the results of their mission, before we continue the history of the siege of MÜnster. In fact, on their expedition and their success, as John Bockelson probably felt, everything depended. As soon as the city was completely enclosed no food could enter: already it was becoming scarce; therefore an attack on the Episcopal army from the flank was most essential to success; the palisades and ramparts recently erected sufficiently defending the enemy against surprises and sorties from the town.

Seven of the apostles went to OsnabrÜck, six to Coesfeld, five to Warendorf, and eight, amongst whom was Dusentscheuer himself, betook themselves to Soest.[222]

On entering Soest, Dusentscheuer and his fellow-apostles opened their mission by a public frenzied appeal to repentance. Then, hearing that the senate had assembled, they entered the hall and preached to the city councillors in so noisy a fashion that the magistrates were obliged to suspend their deliberations. The burgomaster having asked them who they were, and why they entered the town-hall unsummoned and unannounced, "We are sent by the king of the New Zion, and by order of God to preach the Gospel," was the reply of Dusentscheuer; "and to execute this mission we need neither passports nor permission. The kingdom of Heaven suffereth violence, and the violent take it by storm." "Very well," said the burgomaster collectedly. "Guards, remove the preachers and throw them into prison." A few days after several of them lost their heads on the block.

John Clopris, at the head of four evangelists, entered Warendorf. They took up their abode in the house of an Anabaptist named Erpo, one of the magistrates of the town, and began to preach and prophesy in the streets. The first day they rebaptised fifty persons. Clopris preached with such fervour and persuasive eloquence, that the whole town followed him; the senate received the sign of the covenant in a body, and this was followed by a rebaptism of half the population.

Alarmed at what was taking place, and afraid of a diversion in his rear, Francis of Waldeck wrote to the magistrates ordering them to give up the apostles of error. They refused, and the prince at once invested the town and bombarded it. The magistrates sent offers of capitulation, which the prince rejected; they asked to retain their arms and their franchises. Francis of Waldeck insisted on unconditional surrender, and they were constrained to yield. Some of the senators and citizens who had repented of their craze, or who had taken no part in the movement, seized the apostles and conducted them to the town-hall. Clopris and his fellows cast down their florins of gold and declared that they shook off the dust of their feet against the traitors, and that they would carry the pure Word of God and the living Gospel elsewhere; but escape was not permitted, and they were delivered over to the prince-bishop.

Francis of Waldeck at once placed sentinels in the streets, ordered every citizen to deliver up his weapons, took the title-deeds of the city, withdrew its franchises, and executed four of the apostles and three of the ringleaders of the senators. Clopris was sent to Cologne, and was burnt there on the 1st February, 1535, by the Elector. The bishop then raised a fortress to command the town, and placed in it a garrison to keep the Warendorfians in order. Seventeen years after, the greater part of the franchises were restored, and all the rest in 1555.

The apostles of the east, under Julius Frisius, were arrested at Coesfeld, and were executed.[223]

Those of the north reached OsnabrÜck. Denis Vinnius was at their head. They entered the house of a certain Otto Spiecher, whom they believed to be of their persuasion, and they laid at his feet their gold florins bearing the title and superscription of King John, as tokens of their mission. Spiecher picked up the gold pieces, pocketed them, and then informed his visitors that he did not belong to their sect, and that the only salvation for their necks would be reticence on the subject of their mission.

But this was advice Vinnius and his fellow-fanatics were by no means disposed to accept. They ran forth into the streets and market-place, yelling, dancing, foaming, and calling to repentance. Then Vinnius, having collected a crowd, preached to them the setting up of the Millennial kingdom at MÜnster. Thereupon the city-guard arrived with orders from the burgomaster, arrested the missionaries, and carried them off to the Goat-tower, where they shut them in, and barred fast the doors.[224]

The rabble showed signs of violence, threatened, blustered, armed themselves with axes and hammers, and vowed they would batter open the prison-gates unless the true ministers of God's Word, pure from all human additions, were set at liberty. The magistrates replied with great firmness that the first man who attempted to force the doors should be shot, and no one caring to be the first man, though very urgent to his neighbours to lead the assault, the mob sang a psalm and dispersed, and the ministers were left to console themselves with the promises of Dusentscheuer that not a hair of their head should fall.

A messenger was sent by the magistrates post haste to the prince-bishop, and before morning the evangelists were in his grasp at Iburg.

As they were led past Francis of Waldeck, one of them, Heinrich Graess, exclaimed in Latin, "Has not the prince power to release the captive?" and the prince, disposed in his favour, sent for him. Graess then confessed that the whole affair was a mixture of fanaticism and imposture, the ingredients being mixed in pretty equal proportions, and promised, if his life were spared, to abandon Anabaptism, and, what was more to the point, to prove an Ahitophel to the Absalom in Zion.

Graess was pardoned, Strahl died in prison, the other four were brought to the block.

Graess was the sole surviving apostle of the seventy-seven, and the miserable failure of their mission had rudely shaken out of him all belief in its divine character, and he became as zealous in unmasking Anabaptism as he had been enthusiastic in its propagation.

There is no reason to believe that the man was an unprincipled traitor. On the contrary, he appears to have been thoroughly in earnest as long as he believed in his mission, but his confidence had been shaken before he left the city, and the signal collapse of the mission sufficed to convince him of his previous error, and make him resolute to oppose it.

Laden with chains, he was brought to the gates of MÜnster one dark night and there abandoned. In the morning he was recognised by the sentinels, and was brought into the city, and led in triumph before the king, by a vast concourse chanting German hymns.[225]

And thus he accounted for his presence:—"I was last night at Iburg in a dark dungeon, when suddenly a brilliant light filled my prison, and I saw before me an angel of God, who took me by the hand and led me forth, and delivered me from the death which has befallen all my companions, and which the ungodly determined to inflict on me upon the morrow. The angel transported me asleep to the gate of MÜnster, and that none may doubt my story, lo! the chains, wherewith I was laden by the enemies of Israel, still encumber me."

Some of the courtiers doubted the miracle, but not so the people, and the king gave implicit credence to his word, or perhaps thought the event capable of a very simple explanation, which had been magnified and rendered supernatural by the heated fancy of the mystic.

Graess became the idol of the people and the favourite of Bockelson. The king passed a ring upon his finger, and covered him with a robe of distinction, half grey, half green—the first the symbol of persistence, the other typical of gratitude to God.[226] Graess profited by his position to closely observe all that transpired of the royal schemes.

John Bockelson became more and more tyrannical and sanguinary. He hung a starving child, aged ten, for having stolen some turnips. A woman lost her head for having spit in the face of a preacher of the Gospel. An Episcopal soldier having been taken, the king exhorted him to embrace the pure Word of God, freed from the traditions of men. The prisoner having had the audacity to reply that the pure Gospel as practised in the city seemed to him to be adultery, fornication, and all uncleanness; the king, foaming with rage, hacked off his head with his own hand.[227]

Provisions became scarce in MÜnster, and the inhabitants were driven to consume horse-flesh; and the powder ran short in the magazine.

The Diet of Coblenz assembled on the 13th December. The envoys of the Elector Palatine, the prince-bishops of Maintz, Cologne, and of Trier, the princes and nobles of the Upper and Lower Rhine and of Westphalia appeared. Francis of Waldeck, unable to be present in person, sent deputies to represent him.[228]

These deputies having announced that the cost of the siege had already amounted to 700,000 florins, besought the assembled princes to combine to terminate this disastrous war. A long deliberation followed, and the principle was admitted that as the establishment of an Anabaptist kingdom in MÜnster would be a disaster affecting the whole empire, it was just that the bishop should not be obliged to bear the whole expenses of the reduction of MÜnster. The Elector John Frederick of Saxony, though not belonging to the three circles convoked, through his deputies sent to the Diet, promised to take part in the extirpation of the heretics.[229] It was finally agreed that the bishop should be supplied with 300 horse soldiers, 3000 infantry, and that an experienced General, Count Ulrich von Ueberstein, should command them and take the general conduct of the war.[230]

The monthly subsidy of 15,000 florins was also promised to be contributed till the fall of MÜnster. It was also agreed that the prince-bishop should be guaranteed the integrity of his domains; that each prince, Catholic or Protestant, should use his utmost endeavours to extirpate Anabaptism from his estates; that the Bishop of MÜnster should request Ferdinand, King of the Romans, and the seven Electors, to meet on the 4th April, at Worms, to consult with those then assembled at Worms on measures to crush the rebellion, to divide the cost of the war, and to punish the leaders of the revolt at MÜnster.

Lastly, the Diet addressed a letter to the guilty city, summoning it to surrender at discretion, unless it were prepared to resist the combined effort of all estates of the empire.

But if the princes were combining against the Anabaptist New Jerusalem, the sectarians were in agitation, and were arming to march to its relief from all sides, from Leyden, Freisland, Amsterdam, Deventer, from Brabant and Strassburg.

The Anabaptists of Deventer were on the point of rising and massacring the "unbelievers" in this city, and then marching on MÜnster, when the plot was discovered, and the four ringleaders were executed. The vigilance of the Regent of the Netherlands prevented the adherents of the mystic sect, who were then very numerous, from rolling in a wave upon Westphalia, and sweeping the undisciplined Episcopal army away and consolidating the power of their pontiff-king.

It was towards the Low Countries that John of Leyden looked with impatience. When would the expected delivery come out of the west? Why were not the thousands and tens of thousands of the sons of Israel rising from their fens, joined by trained bands from the cities, marching by the light of blazing cities, singing the songs of Zion?

Graess offered the king to hie to the Low Countries and rouse the faithful seed. "The Father," said he, "has ordered me to gather together the brethren dispersed at Wesel, at Deventer, at Amsterdam, and in Lower Germany; to form of them a mighty army that shall deliver this city and smite asunder the enemies of Israel. I will accomplish this mission with joy in the interest of the faithful. I fear no danger, since I go to fulfil the will of God, and I am sure that our brethren, when they know our extremity, and that it is the will of their king, will rise and hasten to the relief."[231]

John Bockelson was satisfied; he furnished Graess with letters of credit, sealed with the royal signet. The letters were couched in the following terms:—"We, John, King of Righteousness in the new Temple, and servant of the Most High, do you to wit by these presents, that the bearer of these letters, Heinrich Graess, prophet illumined by the celestial Father, is sent by us to assemble, for the increase of our realm, our brethren dispersed abroad throughout the German lands. He will make them to hear the words of life, and he will execute the commandments which he has received from God and from us. We therefore order and demand of all those who belong to our kingdom to confide in him as in ourselves. Given at MÜnster, city of God, and sealed with our signet, in the twenty-sixth year of our age and the second of our reign, the second day of the first month, in the year 1535 after the nativity of Jesus Christ, Son of God."

Graess, furnished with this letter and with 300 florins from the treasury, left the city, and betook himself direct to Iburg, which he reached on the vigil of the Epiphany;[232] and appeared before the bishop, told him the whole project, the names of the principal members of the sect at Wesel, Amsterdam, Leyden, &c., the places where their arms were deposited, and their plan of a general rising and massacring their enemies on a preconcerted day.

The bishop sent dispatches at once to the Duke of Juliers and the Governors of the Low Countries to warn them to be on their guard. They replied, requesting his assistance in suppressing the insurrection; and as the most effectual aid he could render would be to send Graess, he commissioned him to visit Wesel, and arrest the execution of the project.

Graess at once betook himself to Wesel, where he denounced the ringleaders and indicated the places where their arms and ammunition were secreted in enormous quantities. A tumult broke out; but the Duke of Juliers entered Wesel on the 5th April (1535), at the head of some squadrons of cavalry, seized the ringleaders, who were members of the principal houses in the place and of the senate, and on the 13th executed six of them. The rest were compelled to do penance in white sheets, were deprived of their arms, and put under close surveillance.

Another division of the Anabaptists attempted to gain possession of Leyden, but were discomfited, fifteen of the principal men of the party were executed, and five of the women most distinguished for their fanaticism were drowned, amongst whom was the original wife of John Bockelson.[233]

In GrÖningen, the partisans of the sect were numerous; orders reached them from the king to rise and massacre the magistrates, and march to the relief of the invested city. As the Anabaptists there were not all disposed to recognise the royalty of John of Leyden, an altercation broke out between them, and the attempt failed; but rising and marching under Peter Shomacker, their prophet, they were defeated on January 24th, by the Baron of Leutenburg, and the prophet was executed.

We must now return to what took place in the town of MÜnster at the opening of the year 1535.

Bockelson inaugurated that year by publishing, on January 2nd, an edict in twenty-eight Articles. It was addressed "To all lovers of the Truth and the Divine Righteousness, learned in and ignorant of the mysteries of God, to let them know how those Christians ought to live or act who are fighting under the banner of Justice, as true Israelites of the new Temple predestined for long ages, announced by the mouths of all the holy prophets, founded in the power of the Holy Ghost, by Christ and his Apostles, and finally established by John, the righteous King, seated on the throne of David."

The Articles were to this effect:—

"1. In this new temple there was to be only one king to rule over the people of God.

2. This king was to be a minister of righteousness, and to bear the sword of justice.

3. None of the subjects were to desert their allotted places.

4. None were to interpret Holy Scripture wrongfully.

5. Should a prophet arise teaching anything contrary to the plain letter of Holy Scripture, he was to be avoided.

6. Drunkenness, avarice, fornication, and adultery were forbidden.

7. Rebellion to be punished with death.

8. Duels to be suppressed.

9. Calumny forbidden.

10. Egress from the camp forbidden without permission.

11. Any one absenting himself from his wife for three days, without leave from his officer, the wife to take another husband.

12. Approaching the enemy's sentinels without leave forbidden.

13. All violence forbidden among the elect.

14. Spoil taken from the enemy to go into a common fund.

15. No renegade to be re-admitted.

16. Caution to be observed in admitting a Christian into one society who leaves another.

17. Converts not to be repelled.

18. Any desiring to live at peace with the Christians, in trade, friendship, and by treaty, not to be rejected.

19. Permission given to dealers and traders to traffic with the elect.

20. No Christian to oppose and revolt against any Gentile magistrate, except the servants of the bishops and the monks.

21. A Gentile culprit not to be remitted the penalty of his crime by joining the Christian sect.

22. Directions about bonds.

23. Sentence to be pronounced against those who violate these laws and despise the Word of God, but not hastily, without the knowledge of the king.

24. No constraint to be used to force on marriages.

25. None afflicted with epilepsy, leprosy, and other diseases, to contract marriage without informing the other contracting party of their condition.

26. Nulla virginis specie, cum virgo non sit, fratrem defraudabit; alioquin serio punietur.

27. Every woman who has not a legitimate husband, to choose from among the community a man to be her guardian and protector.

"Given by God and King John the Just, minister of the Most High God, and of the new Temple, in the 26th year of his age and the first of his reign, on the second day of the first month after the nativity of Jesus Christ, Son of God, 1535."[234]

The object Bockelson had in view in issuing this edict was to produce a diversion in his favour among the Lutherans. He already felt the danger he was in, from a coalescence of Catholics and Protestants, and he hoped by temperate proclamations and protestations of his adhesion to the Bible, and the Bible only, as his authority, to dispose them, if not to make common cause with him, at least to withdraw their assistance from the common enemy, the Catholic bishop.

For the same object he sent letters on the 13th January to the Landgrave of Hesse, and with them a book called "The Restitution" (Von der Wiederbringung), intended to place Anabaptism in a favourable light.[235]

The Landgrave replied at length, rebuking the fanatics for their rebellion, for their profligacy, and for their heresy in teaching that man had a free will.[236]

This reply irritated the Anabaptists, and they wrote to him again, to prove that they clave to the pure Word of God, freed from all doctrines and traditions of men, and that they followed the direct inspiration of God through their prophet. They also retorted on Philip with some effect. The Landgrave, said they, had no right to censure them for attacking their bishop, for he had done precisely the same in his own dominions. He had expelled all the religious from their convents, and had appropriated their lands; he had re-established the Duke of Wurtemburg in opposition to the will of the Emperor; he had changed the religion of his subjects, and was unable to allege, as his authority for thus acting, the direct orders of Heaven, transmitted to him by the prophets of the living God. They might have retorted upon the Landgrave also, the charge of immorality, but they forbore; their object was to persuade the champion of the Protestant cause to favour them, not to exasperate him by driving the tu quoque too deep home.

With this letter was sent a treatise by Rottmann, entitled, "On the Secret Significance of Scripture."

Philip of Hesse wavered. He wrote once more; and after having attempted to excuse himself for those things wherewith he had been reproached, he said, "If the thing depended on me only, you would not have to plead in vain your just cause, and you would obtain all that you demand; but you ought ere this to have addressed the princes of the empire, instead of taking the law into your own hands; flying to arms, erecting a kingdom, electing a king, and sending prophets and apostles abroad to stir up the towns and the people. Nevertheless, it is possible that even now your demands may be favourably listened to, if you recall on equitable conditions those whom you have driven out of the town and despoiled of their goods, and restore your ancient constitutions and your former authorities."[237]

Luther now thundered out of Wittemberg. Sleidan epitomises this treatise. Five Hessian ministers also issued an answer to the doctrine of the Anabaptists of MÜnster, which was probably drawn up for them by Luther himself, or was at least submitted to him for his approval, for it is published among his German works.[238] It is full of invective and argument in about equal doses. A passage or two only can be quoted here:—

"Since you are led astray by the devil into such blasphemous error, drunk and utterly imprisoned you wish, as is Satan's way, to make yourselves into angels of light, and to paint in brightness and colour your devilish doings. For the devil will be no devil, but a holy angel, yea, even God himself, and his works, however bad they may be before God and all the world, he will have unrebuked, and himself be honoured and reverenced as the Most Holy. For that purpose he and you, his obedient disciples, use Holy Scripture as all heretics have ever done."[239]

"What shall I say? You let all the world see that you understand far less about the kingdom of Christ than did the Jews, who blame you for your want of understanding, and yet none spoke or believed more ignorantly of that same kingdom than they. For the Scripture and the prophets point to Messiah, through whom all was to be fulfilled, and this the Jews also believed. But you want to make it point to your Tailor-King, to the great disgrace and mockery of Christ, our only true King, Saviour, and Redeemer."[240]

But this was the grievous rub with the Reformer—that the Anabaptist had gone a step beyond himself. "You have cast away all that Dr. Martin Luther taught you, and yet it is from him that you have received, next to God, all sound learning out of the Scripture; you have given another definition of faith, after your new fashion, with various additional articles, so that you have not only darkened, but have utterly annihilated the value of saving faith."[241]

In a treatise of Justus Menius, published with Luther's approval, and with a preface by him, "On the Spirit of the Anabaptists," it is angrily complained, that these sectaries bring against the Lutheran Church the following charges:—"First, that our churches are idol-temples, since God dwelleth not in temples made with hands. Secondly, that we do not preach the truth, and have true Divine worship therein. Thirdly, that our preachers are sinners, and are therefore unfit to teach others. Fourthly, that the common people do not mend their morals by our preaching." All which charges Justus Menius answers as well as he can, sword in one hand against the Papists, trowel in the other patching up the walls of his Jerusalem.[242]

Melancthon also wrote against the Anabaptist book, combating all its propositions, and to do so falling back on the maxim, Abusus non tollit substantiam, a maxim completely ignored by the Reformers when they attacked the Catholics.[243] Thus the new sect fought Lutheranism with precisely the same weapons wherewith the Lutherans had fought the Church; and the Lutherans, to maintain their ground, were obliged to take refuge in the authority of the Church and tradition—positions they had assailed formerly, and to use arguments they had previously rejected.

In the treatise of the five Hessian divines, drawn up by Philip of Hesse's orders, the errors of the Anabaptists are epitomised and condemned; they are as follows:—

"1. They do not believe that men are justified by faith only, but by faith and works conjointly.

2. They refer the redemption of Christ alone to the fall of Adam, and to its consequences on those born of him.

3. They hold community of goods.

4. They blame Martin Luther as having taught nothing about good works.

5. They proclaim the freedom of man's will.

6. They reject infant baptism.

7. They take the Bible alone, uninterpreted by any commentary.

8. They declare for plurality of wives.

9. They do not correctly teach the Incarnation of Christ."[244]

This "Kurtze: und in der eile gestelte Antwort," is signed by John Campis, John Fontius, John Kymeus, John Lessing, and Anthony Corvinus.

It was high time that the siege should come to an end, so every one said; but every one had said the same for the last twelve months, and MÜnster held out notwithstanding.

An ultimatum was sent into the city by the general in command, offering the inhabitants liberal terms if they would surrender, and warning them that, in case of refusal, the city would be taken by storm, and would be delivered over to plunder.[245] No answer was made to the letter; nevertheless, it produced a profound impression on the citizens, who were already suffering from want of victuals. A party was formed which resolved to seize the person of the king, and to open the gates and make terms with the bishop.[246] Bockelson, hearing of the plot, assembled the whole of the population in the cathedral square, and solemnly announced to them by revelation from the Father that at Easter the siege would be raised, and the city experience a wonderful deliverance. He also divided the town into twelve portions, and placed at the head of each a duke of his own creation, charged with the suppression of treason and the protection of the gates. Each duke was provided with twenty-four guards for the defence of his person, and the infliction of punishment on those citizens who proved restive under the rule of the King of Zion.[247] These dukes were promised the government of the empire, when the kingdoms of Germany became the kingdom of John of Leyden. Denecker, a grocer, was Duke of Saxony; Moer, the tailor, Duke of Brunswick; the Kerkerings were appointed to reign over Westphalia; Redecker, the cobbler, to bear rule in Juliers and Cleves. John Palk was created Duke of Guelders and Utrecht; Edinck was to be supreme in Brabant and Holland; Faust, a coppersmith, in Mainz and Cologne; Henry Kock was to be Duke of Trier; Ratterberg to be Duke of Bremen, Werden, and Minden; Reininck took his title from Hildesheim and Magdeburg; and Nicolas Strip from Frisia and GrÖningen. As these men were for the most part butchers, blacksmiths, tailors, and shoemakers, their titles, ducal coronets and mantles, and the prospect of governing, turned their heads, and made them zealous tools in the hands of Bockelson.

The king made one more attempt to rouse the country. He issued letters offering the pillage of the whole world to all those who would join the standard. But the bishop was informed of the preparation of these missives by a Danish soldier in MÜnster; he was much alarmed, as his lantzknechts were ready to sell their services to the highest bidder. He therefore pressed on the circumvallation of the city, kept a vigilant guard, and captured every emissary sent forth to distribute these tempting offers. On the 11th February, 1535, the moat, mound, and palisade around the city were complete; and it was thenceforth impossible for access to or egress from the city to be effected without the knowledge of the prince and his generals. The unfortunate people of MÜnster discovered attempting to escape were by the king's orders decapitated. Many men and women perished thus; amongst them was a mistress of Knipperdolling named Dreyer, who, weary of her life, fled, but was caught and delivered over to the executioner. When her turn came, the headsman hesitated. Knipperdolling, perceiving it, took from him the sword, and without changing colour smote off her head. "The Father," said he, "irresistibly inspired me to this, and I have thus become, without willing it or knowing it, an instrument of vengeance in the hands of the Lord."[248]

The legitimate wife of Knipperdolling, for having disparaged polygamy, escaped death with difficulty; she was sentenced to do public penance, kneeling in the great square, in the midst of the people, with a naked sword in her hands.[249]

Easter came, the time of the promised delivery, and the armies of the faithful from Holland and Friesland and Brabant had not arrived. The position of Bockelson became embarrassing. He extricated himself from the dilemma with characteristic effrontery. During six days he remained in his own house, invisible to every one. At the expiration of the time he issued forth, assembled the people on Mount Zion, and informed them that the deliverance predicted of the Father had taken place, but that it was a deliverance different in kind from what they had anticipated. "The Father," said he, "has laid on my shoulders the iniquities of the Israelites. I have been bowed down under their burden, and was well-nigh crushed beneath their weight. Now, by the grace of the Lord, health has been restored to me, and you have been all released from your sins. This spiritual deliverance is the most excellent of all, and must precede that which is purely exterior and temporal. Wait, therefore, patiently, it is promised and it will arrive, if you do not fall back into your sins, but maintain your confidence in God, who never deserts His chosen people, though He may subject them to trials and tribulations, to prove their constancy."[250] One would fain believe that John Bockelson was in earnest, and the subject of religious infatuation, like his subjects, but after this it is impossible to so regard him.

The princes, when separating after the assembly of Coblenz, had agreed to reassemble on the 4th of April. Ferdinand, King of the Romans, convoked all the Estates of the empire to meet on that day at Worms. The deputies of several towns protested against the decisions taken at Coblenz without their participation, and the deliberations were at the outset very tumultuous. An understanding was at length arrived at, and a monthly subsidy of 20,000 florins for five months was agreed upon, to maintain the efficacy of the investment of MÜnster. But before separating, a final effort to obtain a pacific termination to the war was resolved upon, and the burgomasters of Frankfort and NÜrnberg were sent as a deputation into the city. This attempt proved as sterile as all those previously essayed. "We have nothing in common with the Roman empire," answered the chiefs of Zion; "for that empire is the fourth beast whereof Daniel prophesied. We have set up again the kingdom of Israel, by the Father's command, and we engage you to abstain for the future from assailing this realm, as you fear the wrath of God and eternal damnation."[251]

The famine in MÜnster now became terrible. Cats, rats, dogs, and horses were eaten; the starving people attempted various expedients to satisfy their craving hunger. They ate leather, wood, even cow-dung dried in the sun, the bark of trees, and candles. Corpses lately buried were dug up during the night and secretly devoured. Mothers even ate their children. "Terrible maladies," says Kerssenbroeck, "the consequence of famine, aggravated the position of the inhabitants of the town; their flesh decomposed, they rotted living, their skin became livid, their lips retreated; their eyes, fixed and round, seemed ready to start out of their orbits; they wandered about, haggard, hideous, like mummies, and died by hundreds in the streets. The king, to prevent infection, had the bodies cast into large common ditches, whence the starving withdrew them furtively to devour them. Night and day the houses and streets re-echoed with tears, cries, and moans;—men, women, old men, and children sank into the darkest despair."[252]

In the midst of the general famine, John of Leyden lived in abundance. His storehouses, into which the victuals found in every house had been collected, supplied his own table and that of his immediate followers. His revelry and pomp were unabated, whilst his deluded subjects died of want around him.[253]

When starvation was at its worst, a letter from Heinrich Graess circulated in the town, informing the people that his miraculous escape had been a fable, and that he had rejected the follies of Anabaptism, disgusted at the extravagance to which it had led its votaries, and assuring them that their king was an impostor, exploiting to his advantage the credulity of an infatuated mob.[254]

This letter produced an effect which made the king tremble. He summoned his disciples before him, reproached them for putting the hand to the plough and turning back, and gave leave to all those whose faith wavered to go out from the city. "As for me," said he, "I shall remain here, even if I remain alone with the angels which the Father will not fail to send to aid me to defend this place."[255]

When the king had given permission to leave the city, numbers of every age and sex poured through the gates, leaving behind only the most fanatical who were resolved to conquer or die with John of Leyden.

Outside the city walls extended a trampled and desolate tract to the fosse and earthworks of the besiegers, strewn with the ruins of houses and of farmsteads. The unfortunate creatures escaping from Zion, wasted and haggard like spectres, spread over this devastated region. The investing army drove them back towards the city, unwilling to allow the rebels to protract the siege by disembarrassing themselves of all the useless mouths in the place. They refused, however, to re-enter the walls, and remained in the KÖnigreich, as this desert tract was called, to the number of 900, living on roots and grass, for four weeks, lying on the bare earth. Some were too feeble to walk, and crawled about on all fours; their hunger was so terrible that they filled their mouths with sand, earth, or leaves, and died choked, in terrible convulsions. Night and day their moans, howls, and cries ascended. The children presented a yet more deplorable spectacle; they implored their mothers to give them something to eat, and they, poor creatures, could only answer them with tears and sobs; often they approached the lines of the camp, and sought to excite the compassion of the soldiers.

The General in command, Graff Ueberstein, sent information, on April 22nd, to the bishop, who was ill in his castle at Wollbeck, and asked what was to be done with these unfortunates who were perishing in the KÖnigreich. The bishop shed tears, and protested his sorrow at the sufferings of the poor wretches, but did not venture to give orders for their removal, without consulting the Duke of Cleves and the Elector of Cologne. Thus much precious time was lost, and only on the 28th May, a month after, were the starving wretches permitted to leave the KÖnigreich, upon the following terms: 1st. That they should be transported to the neighbouring town of Diekhausen, where they should be examined, and those who were guilty among them executed; 2nd. That the rest should be pardoned and dispersed in different places, after having undertaken to renounce Anabaptism, and to abstain from negotiations, open or secret, with their comrades in the beleagured city.[256] These conditions having been made, the refugees were transported on tumbrils and in carts to Diekhausen, at a foot's pace, their excessive exhaustion rendering them incapable of bearing more rapid motion. They numbered 200; 700 had perished of famine between the lines of the investing army and the walls of the besieged town. On the 30th May, those found guilty of prominent participation in the revolt were executed.

The prince-bishop might have spared his tears and sent loaves. His hesitation and want of genuine sympathy with the starving unfortunates serve to mark his character as not only weak, but selfish and cowardly.

Whilst this was taking place outside the walls of MÜnster, John van Gheel, an emissary of Bockelson, was actively engaged in rousing the Anabaptists of Amsterdam. Having insinuated himself into the good graces of the Princess Mary, regent of the Netherlands, he persuaded her that he was desirous of restraining the sectaries waiting their call to march to the relief of MÜnster. She even furnished him with an authorisation to raise troops for this purpose. He profited by this order to arm his friends and lay a plot for obtaining the mastery of Amsterdam. His design was to make that city a place of rendezvous for all the Anabaptists of the Low Countries, who would flock into it as a city of refuge, when once it was in his power, and then he would be able to organise out of them an army sufficiently numerous and well appointed to raise the siege of MÜnster.

On the 11th May he placed himself at the head of 600 friends, seized on the town, massacred half the guards, and one of the burgomasters. Amsterdam would inevitably have been in the power of the sectaries in another hour, had not one of the guard escaped up the tower and rung the alarm-bell. As the tocsin pealed over the city, the citizens armed and rushed to the market-place, fell upon the Anabaptists and retook the town-hall, notwithstanding a desperate resistance. Crowds of fanatics from the country, who had received secret intimation to assemble before the walls of Amsterdam, and wait till the gates were opened to admit them, finding that the plan had been defeated, threw away their arms and fled with precipitation.[257]

Van Gheel had fallen in the encounter. The prisoners were executed. Amongst these was CampÉ whom John of Leyden had created Anabaptist bishop of Amsterdam. His execution was performed with great barbarity; first his tongue, then his hand, and finally his head was cut off.[258]

We must look once more into the doomed city.

In the midst of the general desolation John Bockelson and his court lived in splendour and luxury. Every one who murmured against his excesses was executed. Heads were struck off on the smallest charge, and scarcely a day passed in May and June without blood flowing on Mount Zion. One of the most remarkable of these executions was that of Elizabeth Wandtscherer, one of the queens.

This woman had had three husbands; the first was dead, the second marriage had been annulled, and Bockelson had taken her to wife because she was pretty and well made.

She was a great favourite with her royal husband, and for six months she seemed to be delighted with her position; but at length, disgusted with the unbridled licence of the royal harem, the hypocrisy and the mad revelry of the court, contrasted with the famine of the citizens, a prey to remorse, she tore off her jewels and her queenly robes, and asked John of Leyden permission to leave the city. This was on the 12th June. The king, furious at an apostacy in his own house, dragged her into the market-place, and there in the presence of his wives and the populace, smote off her head with his own hands, stamped on her body, and then chanting the "Gloria in excelsis" with his queens, danced round the corpse weltering in its blood.[259]

However, the royal magazines were now nearly exhausted, and the king was informed that there remained provisions for only a few days. He resolved to carry on his joyous life of debauchery without thought of the morrow, and when all was expended, to fire the city in every quarter, and then to rush forth, arms in hand, and break through the investing girdle, or perish in the attempt.[260] This project was not executed, for the siege was abruptly ended before the moment had arrived for its accomplishment.

Late in the preceding year, a soldier of the Episcopal army, John Eck, of Langenstraten, or, as he was called from his diminutive stature, Hansel Eck, having been punished as he deemed excessively or unjustly for some dereliction in his duty, deserted to the Anabaptists, and found an asylum in the city, where John Bockelson, perceiving his abilities and practical acquaintance with military operations, made him one of his captains.

But Hansel soon repented bitterly this step he had taken. Little men are proverbially peppery and ready to stand on their dignity. His desertion had been the result of an outburst of wounded self-pride, and when his wrath cooled down, and his judgment obtained the upper hand, he was angry with himself for what he had done. Feeling confident that the city must eventually fall, and knowing that small mercies would be shown to a deserter caught in arms, however insignificant he might be in stature, Hansel took counsel with eight other discontented soldiers in his company, and they resolved to escape from MÜnster and ask pardon of the bishop.

They effected the first part of their object on the night of the 17th June, and crossed the KÖnigreich towards the lines of the investing force. The sentinels, observing a party of armed men advancing, with the moon flashing from their morions and breastplates, fired on them and killed seven. His diminutive stature stood Hansel in good stead, and he, with one other named Sobb, succeeded in escalading the ramparts unobserved, and in making their way to the nearest fort of Hamm, where the old officer, Meinhardt von Hamm, under whom he had formerly served, was in command. Hansel and Sobb were conducted into his presence, and offered to deliver the city into the hands of the prince-bishop if he would accord them a free pardon; but they added that no time must be lost, as it was but a question of hours rather than of days before the city was fired, and the final sortie was executed.[261]

Meinhardt listened to his plan, approved of it, and wrote to Francis of Waldeck, asking a safe-conduct for Hansel, and urging the utmost secrecy, as on the preservation of the secret depended the success of the scheme.

The safe-conduct was readily granted, and the deserter was brought to Willinghegen concealed amidst game in a cart covered with boughs of trees. Willinghegen is a small place one mile outside the circumvallation. The chiefs of the besieging army met here to consider the plan of Hansel Eck. The little man protested that with 300 men he could take the city. He knew the weak points, and he could escalade the walls where they were unguarded. Four hundred soldiers were, however, decided to be sent on the expedition, under the command of Wilkin Steding, "a terrible enemy but a devoted friend;" John of Twickel was to be standard-bearer, and Hansel was to act as guide; and the attempt was to be made on the eve of St. John the Baptist's day.[262] However, the bishop and Count Ueberstein, desirous of avoiding unnecessary effusion of blood, summoned the inhabitants to surrender, for the last time, on the 22nd June.

Rottmann replied to the deputies that "the city should be surrendered only when they received the order to do so from the Father by a revelation."

Midsummer eve was a hot, sultry day. Towards evening dark heavy clouds rolled up against the wind, and a violent storm of thunder, lightning, and hail burst over the doomed city. The sentinels of MÜnster, exhausted by hunger, and alarmed at the rage of the elements, quitted their posts and retreated under shelter. The darkness, the growl of the wind, and the boom of the thunder concealed the approach of the Episcopal troops. The 400, under Steding, guided by the deserter, marched into the KÖnigreich between ten and eleven o'clock, and met with no obstacles till they reached the Holy-cross Gate. Here they filled the ditch with faggots, trees, and bundles of straw; a bridge was improvised, the curtain of palisades masking the bastion was surmounted, ladders were planted, and without meeting with the least resistance, the 400 reached the summit of the walls. The sentinels, whom they found asleep, were killed, with the exception of one who purchased his life by giving up the pass-word, "Die Erde." The soldiers then advanced along the paved road which lay between the double walls, captured and killed the sentinels at every watch tower, and then, entering the streets, crossed the cemetery of Ueberwasser, the River Aa by its bridge, and debouched on the cathedral square, where the faint flashes of the retreating lightning illumined at intervals the gaunt scaffolding of the throne and gallery and pulpit of the Anabaptist king, looking now not unlike the preparations for an execution.

The cathedral had been converted into the arsenal. Hansel led the Episcopal soldiers to the western gates, gave the word "Die Erde," and the guards were killed before they could give the alarm. The artillery was now in the hands of the 400.[263]

The Anabaptists had slept through the rumble of the thunder, but suddenly the rattle of the drum on their hill of Zion woke them with a start. They sprang from their beds, armed in haste, and rushed to the cathedral square, where their own cannons opened on them their mouths of fire, and poured an iron shower down the main thoroughfares which led from the Minster green. But they were not discouraged. Through backways, and under the shelter of the surrounding houses, they reached the Chapel of St. Michael, which commanded the position of the Episcopal soldiers, and thence fired upon them with deadly precision.

Steding turned the guns against the chapel, but its massive walls could not be broken through, and the balls bounded from them without effecting more than a trivial damage. The Anabaptists pursued their advantage. Whilst Steding was occupied with those who held the Chapel of St. Michael, a large number assembled in the market-place and marched in close ranks upon the cathedral square.

The 400, unable to withstand the numbers opposed to them, were driven from their positions, and retreated into the narrow Margaret Street, where they were unable to use their arms with advantage. Steding burst open the door of a house, and sent 200 of his men through it; they issued through the back door, filled up a narrow lane running parallel with the street, and attacked the Anabaptists in the rear, who, thinking that the city was in the hands of the enemy, and that they were being assailed by a reinforcement, fled precipitately.

By an unpardonable oversight, Steding had forgotten to leave a guard at the postern by which he had entered the city. The Anabaptists discovered this mistake and profited by it, so that when the reinforcements sent to support Steding arrived, the gates were closed, and the walls were defended by the women, who cast stones and firebrands, and shot arrows amongst them, taunting them with the failure of the attempt to surprise the city; and they, uncertain whether to believe that the plot of Hansel Eck had failed or not, remained without till break of day, vainly attempting to escalade the walls. The Anabaptists, who had fled in the Margaret Street, soon rallied, and the 400 were again exposed to the fury of a multitude three times their number, who assailed them in front and in rear, and they were struck down by stones and furniture cast out of the windows upon them by the women in the houses.

Nevertheless they bravely defended themselves for several hours, and their assailants began to lose courage, as news of the onslaught upon the walls reached them. It was now midnight. King John proposed a temporary cessation of hostilities, which Steding gladly accepted, and the messengers of Bockelson offered the 400 their life if they would lay down their arms, kneel before him, and ask his pardon.[264]

The soldiers indignantly rejected this offer, but proposed to quit the town with their arms and ensigns. A long discussion ensued, which Steding protracted till break of day.

At the opening of the negotiations, Steding bade John von Twickel, the ensign, hasten to the ramparts with three men, as secretly as possible, and urge on the reinforcements. Twickel reached the bastions as day began to dawn, and he shouted to his comrades without to help Steding and his gallant band before all was lost. The Episcopalians, dreading a ruse of the besieged to draw them into an ambush, hesitated; but Twickel called the watchword, which was Waldeck, and announced the partial success of the 400.

Having accomplished his mission, Twickel returned to his comrades within, cheering them at the top of his voice with the cry from afar, "Courage, friends, help is at hand!"

At these words the remains of the gallant band of 400 recommenced the combat with irresistible energy. They fell on the Anabaptists with such vehemence that they drove them back on all sides; they gave no quarter, but breaking into divisions, swept the streets, meeting now with only a feeble resistance, for the soldiers without were battering at the gates. In vain did the sectarians offer to leave the town, their offer came too late, and the little band drove them from one rallying point to another.[265]

Rottmann, feeling that all was lost, cast himself on their lances and fell. John of Leyden, instead of heading his party, attempted to fly, but was recognised as he was escaping through the gate of St. Giles, and was thrown into chains.

In the meantime the reinforcement had mounted the walls, beaten in the gates, and was pouring up the streets, rolling back the waves of discomfited Anabaptists on the swords and spears of the decimated 400. Two hundred of the most determined among the fanatics entrenched themselves in a round tower commanding the market-place, and continued firing on the soldiers of the prince. The generals, seeing that the town was in their power, and that it would cost an expenditure of time and life to reduce those in the tower, offered them their life, and permission to march out of MÜnster unmolested if they would surrender.

On these terms the Anabaptists in the bastion laid down their arms. The besiegers now spread throughout the city, hunting out and killing the rebels. Hermann Tilbeck, the former burgomaster, who had played into the hands of the Anabaptists till he declared himself, and who had been one of the twelve elders of Israel, was found concealed, half submerged, in a privy, near the gate of St. Giles, was killed, and his body left where he had hidden, "thus being buried," says Kerssenbroeck, "with worse than the burial of an ass." When the butchery was over, the bodies were brought together into the cathedral square and were examined. That of Knipperdolling was not amongst them. He was, in fact, hiding in the house of Catherine Hobbels, a zealous Anabaptist; she kept him in safety the whole of the 26th, but finding that every house was being searched, and fearing lest she should suffer for having sheltered him, she ordered him to leave and attempt an escape over the walls.[266]

On the 27th all the women were collected in the market-square, and were ordered to leave the city and never to set foot in it again. But just as they were about to depart, Ueberstein announced that any one of them who could deliver up Knipperdolling should be allowed to remain and retain her possessions. The bait was tempting. Catherine Hobbels stepped forward, and offered to point out the hiding-place of the man they sought. She was given a renewed assurance that her house and goods would be respected, and she then delivered up Knipperdolling, who had not quitted his place of refuge. The promise made to her was rigorously observed; but her husband, not being included in the pardon, and being a ringleader of the fanatics, was executed.[267] The women were accompanied by the soldiers as far as the Lieb-Frau gate; they took with them their children, and were ordered to leave the diocese and principality forthwith.

Divara, the head queen of John of Leyden, the wife of Knipperdolling, and three other women, were refused permission to leave. They were executed on the 7th July.

MÜnster was then delivered over to pillage; but all those who had left the town during the government of the Anabaptists were given their furniture and houses and such of their goods as could be identified.

All the property of the Anabaptists was confiscated and sold to pay the debts contracted by the prince for defraying the expenses of the war. The division of the booty occasioned several troubles, parties of soldiers mutinied, and attempted a second pillage, but the mutineers were put down rigorously.

Several more executions took place during the following days, and men hidden away in cellars, garrets and sewers were discovered and killed or carried off to prison. Among these were Bernard Krechting and Kerkering.[268]

On the 28th June, Francis of Waldeck entered the city at the head of 800 men. The sword, crown, and spurs of John of Leyden, together with the keys of the city, were presented to him.[269]

The prince received, as had been stipulated, half the booty, and the articles and the treasure deposited in the town-hall and in the royal palace, which amounted to 100,000 gold florins.[270]

Francis remained in MÜnster only three days. Having named the new magistrates, and organised the civil government of the city, he departed for his castle of Iburg. On the 13th July he ordered a Te Deum to be sung in the churches throughout the diocese, in thanks to God for having restored tranquillity; and the Chapter inaugurated a yearly thanksgiving procession to take place on the 25th June.[271]

On the 15th July, the Elector of Cologne, the Duke of Juliers, and Francis of Waldeck, met at Neuss to concert measures for preventing a repetition of these disorders. The leading Protestant divines wrote, urging the extermination of the heretics, and reminding the princes that the sword had been given them for this purpose.

On the same day, the diet of Worms agreed that the Anabaptists should be extirpated as a sect dangerous alike to morals and to the safety of the commonwealth, and that an assembly should be held in the month of November, to decide upon defraying the cost of the war, and on the form of government which was to be established in the city.[272]

The diet met on the 1st November, and decided,—That everything should be re-established in MÜnster on the old footing, and that the clergy should have their property and privileges restored to them. That all who had fled the city to escape the government of the Anabaptists should be reinstated in the possession of their offices, privileges, and houses. That all the goods of the rebels should remain confiscated to defray the expense of the war. That the princes of neighbouring states should send deputies to MÜnster to provide that the innocent should not suffer with the guilty. That the fortifications should be in part demolished, as an example; but that MÜnster should not be degraded from its rank as a city. That the bishop and chapter and nobles should demolish the bastions within the town as soon as the city walls had been razed. That the bishops, the nobles, and the citizens should solemnly engage, for themselves and for their successors, never to attempt to refortify the city. Finally, that the envoys of the King of the Romans and of the princes should visit the said town on the 5th March, 1536, to see that these articles of the convention had been executed.

All these articles were not observed. The bishop did not demolish the fortifications, and the point was not insisted upon.

As for the civil constitution of MÜnster, its privileges and franchises, they were not entirely restored till 1553.

Francis of Waldeck now set to work repairing and purifying the churches, and restoring everything as it had been before. Catholic worship was everywhere restored without a single voice in the city rising in opposition. The people were sick of Protestantism, whether in its mitigated form as Lutheranism, or in its aggravated development as Anabaptism.

But Lutherans of other states were by no means satisfied. The reconciliation of the great city with the Catholic Church, from which half its inhabitants had previously separated, was not pleasant news to the Reformers, and they protested loudly. "On the Friday after St. John's day," wrote Dorpius "in midsummer, God came and destroyed this hell and drove the devil out, but the devil's mother came in again.... The Anabaptists were on that day rooted out, and the Papists planted in again."[273]

It is time to look at John of Leyden and his fellow-prisoners: they were Knipperdolling and Bernard Krechting. There could be no doubt that their fate would be terrible. It was additional cruelty to delay it. But the bishop and the Lutheran divines were curious to see and argue with the captives, and they were taken from place to place to gratify their curiosity.

When King John appeared before Francis of Waldeck, the bishop asked him angrily how he could protract the siege whilst his people were starving around him. "Francis of Waldeck," he answered, "they should all have died of hunger before I surrendered, had things gone as I desired."[274] He retained his spirits and affected to joke. At Dulmen the people crowded round him asking, "Is this the king who took to himself so many wives?" "I ask your pardon," answered Bockelson, "I took maidens and made them wives."[275]

It has been often stated that the three unfortunates were carried round the country in iron cages. This is inaccurate. They were taken in chains on horseback, with two soldiers on either side; their bodies were placed in iron cages and hung to the steeple of the church of St. Lambert, after they were dead.

At Bevergern the Lutheran divine, Anthony Corvinus, and other ministers "interviewed" the fallen king, and a long and very curious account of their discussion remains.[276]

"First, when the king was brought out of prison into the room, we greeted him in a friendly manner and bade him be seated before us four. Also, we asked in a friendly manner how he was getting on in the prison, and whether he was cold or sick? Answer of the king: Although he was obliged to endure the frost, and the sins weighing on his heart, yet he must, as such was God's will, bear patiently. And these and other similar conversations led us so far—for nothing can be got out of him by direct questions—that we were able right craftily to converse with him about his government."

Then followed a lengthy controversy on all the heretical doctrines of the Anabaptist sect, in which the king exhibited no little skill. The preachers having brought the charge of novelty against Anabaptism, John of Leyden very promptly showed that those living in glass houses should not throw stones, by pointing out that Lutheranism was not much older than Anabaptism, that he had proved his mission by miracles, whereas Luther had nothing to show to demonstrate his call to establish a new creed.

The discussion on Justification by Faith only was most affectionate, for both parties were quite agreed on this doctrine—surely a very satisfactory one and very full of comfort to John of Leyden. But on the doctrine of the Eucharist they could not agree, the king holding to Zwingli.[277]

"That in this Sacrament the faithful, who are baptised, receive the Body and Blood of Christ believe I," said the king; "for though I hold for this time with Zwingli, nevertheless I find that the words of Christ (This is my Body, This is my Blood) must remain in their worth. But that unbelievers also receive the Body and Blood of Christ, that I cannot believe."

The Preachers: "How that? Shall our unbelief avail more than the word, command and ordinance of God?"

The King: "Unbelief is such a dreadful thing, that I cannot believe that the unbelievers can partake of the Body and Blood of Christ."

The Preachers: "It is a perverse thing that you should ever try to set our faith, or want of faith, above the words and ordinance of God. But it is evident that our faith can add nothing to God's ordinance, nor can my unbelief detract anything therefrom. Faith must be there, that I may benefit by such eating and drinking; but yet in this matter must we repose more on God's command and word than on our faith or unbelief."

The King: "If this your meaning hold, then all unbelievers must have partaken of the Communion of the Body and Blood of Christ. But such I cannot believe."

The Preachers: "You must understand that our unbelief cannot make the ordinance of God unavailing. Say now, for what end was the sun created?"

The King: "Scripture teaches that it was made to rule the day and to shine."

The Preachers: "Now if we or you were blind, would the sun fail to execute its office for which it was created?"

The King: "I know well that my blindness or yours would not make the sun fail to shine."

The Preachers: "So is it with all the works and ordinances of God, especially with the Sacraments. When I am baptised it is well if faith be there; but if it be not, baptism does not for all that fail to be a precious, noble, and holy Sacrament, yes, what St. Paul calls it, a regeneration and renewal of the Holy Ghost, because it is ordered by God's word and given His promise. So also with respect to the Lord's Supper; if those who partake shall have faith to grasp the promise of Christ, as it is written, Oportet accedentem credere, but none the less does God's word, ordinance, and command remain, even if my faith never more turned thereto. But of this we have said enough."[278]

The preachers next catechised John of Leyden on his heresy concerning the Incarnation. He did not deny that Jesus Christ was born of Mary, but he denied that He derived from her His flesh and blood, as he considered that Mary being sinful, out of sinful flesh sinful offspring must issue.

The catechising on the subject of marriage follows.

The Preachers: "How have you regarded marriage, and what is your belief thereupon?"

The King: "We have ever held marriage to be God's work and ordinance, and we hold this now, that no higher or better estate exists in the world than the estate of matrimony."

The Preachers: "Why have you so wildly treated this same estate, against God's word and common order, and taken one wife after another? How can you justify such a proceeding?"

The King: "What was permitted to the patriarchs in the Old Testament, why should it be denied to us? What we have held is this: he who wished to have only one wife had not other wives forced upon him; but him who wished to have more wives than one, we left free to do so, according to God's command, Be fruitful and multiply."

This the preachers combat by saying that the patriarchs were guiltless, because the law of the land (die gemeine Policey) did not then forbid concubinage, but that now that is forbidden by common law, it is sinful.[279] Then they asked the king what other texts he could quote to establish polygamy.

The King: "Paul says of the bishop, let him be the husband of one wife; now if a bishop is to have only one wife, surely, in the time of Paul, laymen must have been allowed two or three apiece, as pleased them. There you have your text."

The Preachers: "As we said before, marriage is an affair of common police regulation, res Politica. And as now the law of the land is different from what it was in the time of Paul, so that many wives are forbidden and not tolerated, you will have to answer for your innovations before God and man."

The King: "Well, I have the consolation that what was permitted to the fathers cannot damn us. I had rather be with the fathers than with you."

The Preachers: "Well, we prefer obedience to the State."[280]

Here we see Corvinus, Kymens, and the other ministers placing matrimony on exactly the same low footing as did Luther.

Having "interviewed" the king, these crows settled on Knipperdolling and Krechting in Horstmar, and with these unfortunates they carried on a paper controversy.

The captivity of the king and his two accomplices lasted six months. The Lutheran preachers had swarmed about him and buzzed in his ears, and the poor wretch believed that by yielding a few points he could save his life. He offered to labour along with Melchior Hoffmann, to bring the numerous Anabaptists in Friesland, Holland, Brabant, and Flanders into submission, if he were given his liberty; but finding that the preachers had been giving him false hopes and leading him into recantations, he refused to see them again, and awaited his execution in sullen despair.

The pastors failing to convert the Anabaptists, and finding that the sectaries used against them scripture and private judgment with such efficacy that they were unable in argument to overcome them, called upon the princes to exterminate them by fire and sword.

The gentle Melancthon wrote a tract or letter to urge the princes on; it was entitled, "Das weltliche Oberkeiten den Widerteuffern mit leiblicher straffe zu wehren schÜldig sey. Etlicher bedenken zu Wittemberg gestellet durch Philip Melancthon, 1536. Ob Christliche FÜrsten schÜldig sind der Widerteuffer unchristlicher Sect mit leiblicher straffe und mit dem schwert zu wehren." He enumerates the doctrines of the unfortunate sectarians at MÜnster and elsewhere, and then he says that it is the duty of all princes and nobles to root out with the sword all heresy from their dominions; but then, with this proviso, they must first be instructed out of God's Word by the pure reformed Church what doctrines are heretical, that they may only exterminate those who differ from the Lutheran communion.

He then quotes to the Protestant princes the example of the Jewish kings: "The kings in the Old Testament, not only the Jewish kings, but also the converted heathen kings, judged and killed the false prophets and unbelievers. Such examples show the office of princes. As Paul says, the law is good that blasphemers are to be punished. The government is not to rule men for their bodily welfare, so much as for God's honour, for they are God's ministers; let them remember that and value their office."

But it is argued on the other side that it is written, "Let both grow together till the harvest. Now this is not spoken to the temporal power," says Melancthon, "but to the preachers, that they should not use physical power under the excuse of their office. From all this it is plain that the worldly government is bound to drive away blasphemy, false doctrine, heresies, and to punish in their persons those who hold to these things.... Let the judge know that this sect of Anabaptists is from the devil, and as a prudent preacher instructs different stations how they are to conduct themselves, as he teaches a wife that to breed children is to please God well, so he teaches the temporal authorities how they are to serve God's honour, and openly drive away heresy."[281]

So also did Justus Menius write to urge on an exterminatory persecution of the sectaries; he also argues that "Let both grow together till the harvest," is not to be quoted by the princes as an excuse for sparing lives and properties.[282]

On the 12th January, 1536, John of Leyden, Knipperdolling, and Krechting were brought back to MÜnster to undergo sentence of death.[283]

A platform was erected in the square before the townhall on the 21st, and on this platform was planted a large stake with iron collars attached to it.

When John Bockelson was told, on the 21st, that he was to die on the morrow, he asked for the chaplain of the bishop, John von Siburg, who spent the night with him. With the fear of a terrible death before him, the confidence of the wretched man gave way, and he made his confession with every sign of true contrition.

Knipperdolling and Krechting, who were also offered the assistance of a priest, rejected the offer with contempt. They declared that the presence of God sufficed them, that they were conscious of having committed no sin, and that all their actions had been done the sole glory of to God, that moreover they were freely justified by faith in Christ.

On Monday the 22nd, at eight o'clock in the morning, the ex-king of MÜnster and his companions were led to execution. The gates of the city had been closed, and a large detachment of troops surrounded the scaffold. Outside this iron ring was a dense crowd of people, and the windows were filled with heads. Francis of Waldeck occupied a window immediately opposite the scaffold, and remained there throughout the hideous tragedy.[284] As an historian has well observed, "Francis of Waldeck, in default of other virtues, might at least have not forgotten what was due to his high rank and his Episcopal character; he regarded neither—but showed himself as ferocious as had been John Bockelson, by becoming a spectator of the long and horrible torture of the three criminals."[285] John and his accomplices having reached the townhall, received their sentence from Wesseling, the city judge. It was that they should be burned with red-hot pincers, and finally stabbed with daggers heated in the fire.[286]

The king was the first to mount the scaffold and be tortured.

"The king endured three grips with the pincers without speaking or crying, but then he burst forth into cries of, "Father, have mercy on me! God of mercy and loving kindness!" and he besought pardon of his sins and help. The bystanders were pierced to the heart by his shrieks of agony, the scent of the roast flesh filled the market-place; his body was one great wound. At length the sign was given, his tongue was torn out with the red pincers, and a dagger pierced his heart.

Knipperdolling and Krechting were put to the torture directly after the agonies of the king had begun. Knipperdolling endeavoured to beat his brains out against the stake, and when prevented, he tried to strangle himself with his own collar. To prevent him accomplishing his design, a rope was put through his mouth and attached to the stake so as totally to incapacitate him from moving. When these unfortunates were dead, their bodies were placed in three iron cages, and were hung up on the tower of the church of St. Lambert, the king in the middle.[287]

Thus ended this hideous drama, which produced an effect throughout Germany. The excess of the scandal inspired all the Catholic governments with horror, and warned them of the immensity of the danger they ran in allowing the spread of Protestant mysticism. Cities and principalities which wavered in their allegiance to the Church took a decided position at once.

At MÜnster, Catholicism was re-established. As has been already mentioned, the debauched, cruel bishop was a Lutheran at heart, and his ambition was to convert MÜnster into an hereditary principality in his family, after the example of certain other princes.

Accordingly, in 1543, he proposed to the States of the diocese to accept the Confession of Augsburg and abandon Catholicism. The proposition of the prince was unanimously rejected. Nevertheless the prince joined the Protestant union of Smalkald the following year, but having been complained of to the Pope and the Emperor, and fearing the fate of Hermann von Wied, Archbishop of Cologne, he excused himself as best he could through his relative, Jost Hodefilter, bishop of LÜbeck, and Franz von Dei, suffragan bishop of OsnabrÜck.

Before the Smalkald war the prince-bishop had secretly engaged the help of the Union against his old enemy, the "wild" Duke Henry of Brunswick. After the war, the Duke of Oldenburg revenged himself on the principality severely, with fire and sword, and only spared MÜnster itself for 100,000 guilders. The bishop died of grief. He left three natural sons by Anna Polmann. They bore as their arms a half star, a whole star being the arms of Waldeck.

Authorities: Hermann von Kerssenbroeck; Geschichte der WiederthaÜffer zu MÜnster in Westphalen. MÜnster, 1771. There is an abbreviated edition in Latin in Menckenii Scriptores Rerum Germanicaum, Leipsig, 1728-30. T. iii. pp. 1503-1618.

Wie das Evangelium zu MÜnster erstlich angefangen, und die Widerteuffer verstÖret widerauffgehÖret hat. Darnach was die teufflische Secte der Widerteuffer fur grewliche Gotteslesterung und unsagliche grawsamkeit ... in der Stad geÜbt und getrieben; beschrieben durch Henrichum Dorpium Monasteriensem; in Luther's Sammtliche Werke. Wittemb. 1545-51. Band ii. ff. 391-401.

Historia von den MÜnsterischen Widerteuffern.

Ibid. ff. 328-363.

Acta, Handlungen, Legationen und Schriften, &c., d. Munsterischen sachen geschehen. Ibid., ff. 363-391.

Kurtze Historia wie endlich der KÖnig sampt zweien gerichted, &c. Ibid. ff. 400-9.

D. Lambertus Hortensius Monfortius, Tumultuum Anabaptistarum Liber unus. Amsterdam, 1636.

Histoire de la RÉformation, ou MÉmoires de Jean Sleidan. Trad. de Courrayer. La Haye, 1667. Vol. ii. lib. x. [This is the edition quoted in the article.]

Sleidanus: Commentarium rerum in Orbe gestarum, &c. Argent. 1555; ed. alt. 1559.

I. Hast, Geschichte der WiederthaÜffer von ihren Entstehen in Zwickau bis auf ihren Sturz zu MÜnster in Westphalen MÜnster. 1836.

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Minor typographical errors have been corrected without note. Irregularities and inconsistencies in the text have been retained as printed.

Mismatched quotes are not fixed if it’s not sufficiently clear where the missing quote should be placed.

The cover for the eBook version of this book was created by the transcriber and is placed in the public domain.

Page 60: "On Jaspis remarking to him in April, 1820, that there were circumstances"—The "2" in 1820 was unclear in the book but has been inserted by the transcriber.

Page 106: "ordering the umiiatcirdne Jews to be discharged"—The transcriber has inserted "incarcerated" for "umiiatcirdne".

Page 221: "No envoys from the capital attended the reunion of the chambers at Wollbeck on the 20th December.—The word "of" is unclear.

Page 262: The transcriber has supplied an anchor for footnote 147. "Kerssenbroeck, p. 405 et seq. Montfort., "Tumult. Anabap.," p. 15 et seq.; Bullinger, lib. ii. c. 8."