Zwingli. (2)

And even if you say since the time of the apostles, still marriage is not forbidden to priests by divine ordinance, but allowed and permitted, as I have proved before. And that priests formerly had wives is sufficiently evident, since formerly many sons of priests have become popes and bishops, which could not have happened if they had not been born in wedlock. How is it that one always prefers human laws and human meddling, and always sets human traditions above the will of God? Although one finds that also the fathers have protested against many ordinances, and you know how vehemently the pious man Paphnutius opposed such a statute and would not agree to marriage being forbidden to priests. Furthermore, Eusebius writes that some of the apostles had their wives with them, which facts are sufficient indications that the present custom was begun by people of later times, but that marriage was not forbidden by divine ordinance either to layman or priest. And although in the council of Nicæa, as you say, it was forbidden to priests to have wives, still what about that? In former times baptism by heretics was considered by many fathers as just and valid, as Cyprianus tells us, but later in the council at Carthage this was declared to be worthless and was set aside.

To such varied arguments of Master Ulrich the vicar had nothing more to oppose and say, except in regard to the baptism by heretics, and that on account of the following reasons: Master Ulrich has said that the baptism of heretics was considered valid by several, and thus referring to Cyprianus. But the vicar demanded that one should record the words of Master Ulrich, because he believes he may catch him in small matters, for Master Ulrich may not have been very careful in the use of his words. Therefore he also demands that a copy of Cyprianus should be brought, so that the dispute may be decided. But the vicar said: Supposing the words of Cyprianus are as I think, and not as you? And thereupon a quarrel arose, which had naught to do with the questions which the vicar had been called upon so often to answer. Therefore I have not taken pains to remember and note this. But if I understood the matter both were right. For Zwingli referred to those who had been baptized by heretics, who should, according to Cyprianus, be baptized again in the churches, which several thought was needless. But the vicar was speaking of those who once baptized by Christians had gone over to heresy and later on wished to reënter the Christian Church; these did not need another baptism, but merely absolution by the imposition of hands, etc. Several were, however, also opposed to this, as Cyprianus writes in his letters to Pompeius and to Quintinus.

After there had been considerable talk concerning this matter, Dr. Sebastian Hofmann, of Schaffhausen, a member of the order of the Barefoot Monks, spoke thus: Learned, spiritual, honorable, wise, favorable, gracious, dear gentlemen, it is necessary that I also speak in this matter. Last year I was lector at Lucerne, where, according to my best knowledge and belief, I preached, as I hope and know, nothing else except the word of God from the Scriptures, and in these sermons at Lucerne I have mentioned, like many others, the many useless customs of intercession and invoking of the saints and the mother of God, and I taught in accordance with the contents and teachings of the holy Scriptures. On account of such sermons, made, as stated above, at Lucerne, various accusations against me were sent to Constance, among which was the sermon about the invocation of the saints. I was accused of being a heretic, condemned, and therefore driven out of Lucerne. And now as my lord, the vicar, has pretended before and stated that the appeal and invocation of saints is founded upon the Scriptures and mentioned in the Old Testament, I pray for God’s sake that the vicar, as he was wont to boast to have overcome the priest imprisoned at Constance, show the place, as formerly often had been asked of him, especially since on account of this I have been accused by my gracious lord at Constance of being a heretic, and I will accept it with many thanks and willingly allow myself to be taught in case I have perchance erred in my sermons, have not told the truth, or have misread or misunderstood the Scriptures.