These cases of persecution all took place within fifty years after the death of Schwenkfeld, and seem to have befallen those who lived around the Spitzberg, in Lower Silesia; but in Upper Silesia, and in the district of Glatz, there was repose; and toward the end of the sixteenth century persecution appears to have declined, for we do not find that any one writes letters from prison.
During the Thirty Years’ War the Schwenkfelders, like others who opposed the Romish Church, did not remain undisturbed. Once during this period complaint was made of them to the prince at Liegnitz, but they sent to him one of Caspar Schwenkfeld’s books, which he graciously received, and permitted them to hold meetings in their houses. Meetings in the open air were forbidden by the emperor.[137]
At the close of the war they were again persecuted, the preachers complaining of them to the nobility. But the prince at Liegnitz set them all free, and allowed them to worship again in their houses.
Simple religious services, formerly held among the Schwenkfelders, are thus described.[138]
If any one had books and read on Sunday, the others went and listened. But this was the order: in the morning, after each prayed when he rose, they came together. (Elsewhere it is stated that they were generally fasting.) They sang morning songs standing; afterward prayed out of a prayer-book; then all, standing, sang prayer-songs, especially to the Holy Spirit; they also sang sitting, and prayed, and then read several sermons; then prayed again and sang a couple of songs; then ate dinner. Afterward prayed again standing, and sang prayer-songs; afterward read till toward evening; then standing prayed and sang. That was the order on Sunday.
And if, in week-time, the people came together at a spinning (beym spinnen), then there was almost always singing, and when they would go home they knelt down together and prayed.
In coming down to the year 1730, we read that there being no longer any great persecution, the zeal of most began to be extinguished; the young people liked to go to church, especially at Harpersdorf, where there was beautiful music. Some dreaded contempt; some, it is said, found freedom to live in sin, for if they only went to the Supper they might live as they pleased, and receive a beautiful funeral sermon; many left on account of a marriage. Thus the Schwenkfelders greatly declined.[139]
It was somewhat before the date above given, or in the year 1719, that the celebrated Jesuit mission came among the Schwenkfelders; that is, by imperial decree, there arrived two missionary priests. In 1721, the Schwenkfelders sent delegates to the emperor, craving further indulgence.
While the missionaries were trying to make them Catholic, the Lutherans offered protection to those who should join them; but a few (“a little heap”) remained true, without falling off on either side. Of the delegates sent to the emperor, two remained in Vienna five years, and found him not ungracious. He ordered that time should be taken for further consideration.