View source for Seiler, Friedrich (1642-1708)

Friedrich Seiler (1642-1708), a Reformed pastor in [[Basel (Switzerland)|Basel]], author of <em>Wiedertäuffer-Geheimnusse</em> (Basel, 1680). The book is listed in the Calvary catalog, <em>Verzeichnis seltener und wertvoller Bücher</em> (Berlin, 1870, 59), with the title <em>Anabaptista larvatus, das ist Verstellter Wieder-Täuffer. Entdeckt beydes In einem historischen Entwurff aller uns bekandter Wieder-Täufferen Vrsprungs. Wie auch Einer dogmatischen Widerlegung aller derselben Irrthumen, seltzamer Meynungen, vnd hin vnd wieder erweckter Unruhen</em> (Basel, 1680) (copy in Mennonite Historical Library, [[Goshen (Indiana, USA)|Goshen]], Indiana). The first part, 182 pp. plus 22 pp. of preface and introduction and 25 pp. of contents, indices, etc., contains an "Anabaptist History" in 12 chapters, of which the last five chapters treat of the Swiss [[Anabaptism|Anabaptists]], including those of [[Zürich (Switzerland)|Zürich]], [[Bern (Switzerland)|Bern]], Basel, and [[Schaffhausen (Switzerland)|Schaffhausen]]-St. Gall, based largely upon secondary sources, especially Bullinger and Ottius. A complete three-page list of sources used is given. The second part, the "Dogmatic Part," devoted to a description and refutation of the Anabaptist "errors," occupies 510 pp., plus 30 pp. of contents and indices. The topics covered are: [[God (Trinity), Doctrine of|God and the Trinity]], [[Creation, Theology of|Creation]] of Man, Preservation and [[Government, Theory and Theology of|Government]] of all Things, Adam's Fall, [[Original Sin|Original Sin]], [[Free Will|Free Will]], Redemption, Election, Scripture, Saving Faith, [[Justification|Justification]], Incarnation, [[Ecclesiology|The Church]], Ministers, The Ban or [[Discipline, Church|Church Discipline]], [[Baptism|Baptism]], [[Communion|Communion]], State, [[Oath|Oath]], and Future Life. Much more time is spent on the exposition and defense of the author's position as a Reformed theologian than on a statement of the Anabaptist position. And although the author freely used the Franckenthal and Emden debate protocols, he drew the Quakers, [[Schwenkfelder Church|Schwenckfelders]], Weigelians, and other radicals into the orbit of his discussion alongside the Anabaptists and Mennonites.
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