nung Gottes_, p. 17.

[16] _Was geredet sey_, p. C. (The paging is by letters.)

[17] _Was geredet sey_, B. 3.

[18] _Widerruf_, sec. iv.

[19] _Was geredet sey_, B.

[20] _Ibid._ B. 5.

[21] _Venn Gesetz Gottes_, p. 15.

[22] _Was geredet sey_, B. 6.

[23] _Was geredet sey_, B. 2.

[24] _Ibid._ B. 5.

[25] _Ibid._ B. 1 and 2.

[26] _Ordnung Gottes_, p. 7.

[27] _Vom Gesetz Gottes_, p. 27.

[28] _Was geredet sey_, D. 1 and 2.

[29] _Vom Gesetz Gottes_, p. 33.

[30] _Van der wahren Liebe_ (Elkhart reprint), p. 7.

[31] _Van der wahren Liebe_ (Elkhart reprint), p. 8.

[32] _Vom Gesetz Gottes_, p. 19.

[33] _Widerruf_, ii.

[34] _Was geredet sey_, B. 1.

[35] _Ibid._ D.

[36] _Was geredet sey_, A. 4 and 5.

[37] _Ibid_. B. 3.

[38] _Widerruf_, vii.

[39] _Ibid._ vii.

[40] _Vom Gesetz Gottes_, p. 33.

[41] _Ibid._ p. 22.

[42] _Ibid._ p. 21.

[43] _Widerruf_, i.

[44] _Vom Gesetz Gottes_, p. 9.

[45] _Ibid._ p. 12.

[46] _Was geredet sey_, Preface.

[47] _Widerruf_, Preface.

[48] _Ibid._, Preface.

{31}

CHAPTER III

TWO PROPHETS OF THE INWARD WORD: BUNDERLIN AND ENTFELDER

I

The study of Denck in the previous chapter has furnished the main
outlines of the type of Christianity which a little group of men,
sometimes called "Enthusiasts," and sometimes called "Spirituals," but
in reality sixteenth-century Quakers, proclaimed and faithfully
practised in the opening period of the Reformation. They differed
fundamentally from Luther in their conception of salvation and in their
basis of authority, although they owed their first awakening to him;
and they were not truly Anabaptists, though they allied themselves at
first with this movement, and earnestly laboured to check the ominous
signs of Ranterism and Fanaticism, and the misguided "return" to
millennial hopes and expectations, to which many of the Anabaptist
leaders were prone.

The inner circle of "Spirituals" which we are now engaged in
investigating was never numerically large or impressive, nor was it in
the public mind well differentiated within the larger circle of
seething ideas and revolutionary propaganda. The men themselves,
however, who composed it had a very sure grasp of a few definite,
central truths to which they were dedicated, and they never lost sight,
in the hurly-burly of contention and in the storm of persecution, of
the goal toward which they were bending their steps. They did not